th | 
AHHH AT 
WIN HH] il} HHH 
i} Hil Hi 


H| 


| 


I 
i i} 
hi 
| | ih 
HWE 
HLTH dial 
i 


tt 


| 
j 
Hi 
itt 
| 
i 
HE t 
alt 
i 
! 


HHI 
MN 


| 


HH 


; 
LD AG 


PLNeOU Tam ey 
i] , | b/ a 


4 


PROCEEDINGS OF 


THE FIRST CONVENTION 
OF THE 


RELIGIOUS EDUCATION ASSOCIATION 


CHICAGO, 1903 


_ Digitized by the Inte | 
in 2022 with fun 
Duke University 


THE 
RELIGIOUS EDUCATION 
ASSOCIATION 


PROCEEDINGS 
OF THE 
FIRST ANNUAL CONVENTION 
CHICAGO 
FEBRUARY 10-12, 1903 


CHICAGO 


EXECUTIVE OFFICE OF THE ASSOCIATION 
153-155 LA SALLE STREET 
1903 


COPYRIGHT BY 
ae RELIGIOUS EDUCATION ASSOCIATION 4} 
JUNE, 1903 


CONTENTS 


ADDRESSES AND DISCUSSIONS 


FIRST SESSION 


PRAYER - - - - - = - 2 : = 
Rev. HEMAN P. DEFOREST- - - = - 


ADDRESSES—The Next Step Forward in Religious 


Education = - - > - > 
PRESIDENT JAMES B. ANGELL - - 5 
REV. FRANCIs E. CLARK - - - 7 
Dr. WALTER L. HERVEY - - - 16 
Rev. W. C. BITTING - - - Shae 
PRESIDENT J. W. BASHFORD - =) 25 


SECOND SESSION 


PRAYER Mia et OS, ae aa ee eS 
Mr. FRED B. SMITH . - - - - 
ADDRESSES—Religious Education as a Part of Gen- 
eral Education - y : 3 P 

PROFESSOR GEORGE ALBERT COE - - 44 

PROFESSOR EDWIN D. STARBUCK - aie eite 


ADDRESSES— Religious Education as Conditioned by 
Modern Psychology and Pedagogy 


PROFESSOR JOHN DEWEY - - - 60 
PRESIDENT HENRY CHURCHILL KING - 66 


ADDRESSES— Religious Education as Affected by the 
Historical Study of the Bible - - 


PRESIDENT RUSH RHEES - - - 80 
PROFESSOR HERBERT L, WILLETT - 88 
MESON Naat Wick week th ee ty ay (Eure can a 
REv. PHILIP S. Moxom . - - 100 


PROFESSOR W. DouUGLAS MACKENZIE - I02 
Rev. WILLIAM P. MERRILL - - - 103 


Vv 


5-41 


42 


44-59 


60-79 


80-99 


100-106 


vi CONTENTS 


THIRD SESSION 


PAGE 
PRAYER > - > : : 5 5 = = z 107 

Rev. WILLIAM B. FORBUSH_ - - - - 

ADDRESSES— Religious and Moral Education through 
the Home tr cn 

PRESIDENT GEORGE B. STEWART - - 108 

REv. JEAN F. LoBA - - - - 119 

ADDRESSES— Religious and Moral Education through 
the Public Schools I 

Dr. CHARLES H. THURBER - - - 124 

Mr. JOHN W. CARR - - - - 138 

ADDRESSES— Religious Education through Christian 

Associations and Young People’s 
SOCIELICS > wuni aa - =) SSA Sasieg 

REv. WILLIAM G. BALLANTINE - - 148 

Rev. NEHEMIAH BOYNTON - - - 156 
DISCUSSION -  - = =: 52 5 9 2 Eee 

Rev. GrorcE E. Horr - - - 164 

PRESIDENT RuFus H. HALSEY - - 166 

REV. DAVID BEATON - - - - 169 

FOURTH SESSION 

PRAYER Soe Ean eee, 173 

REv. A. EDWIN KEIGWIN - - . - 

ADDRESS —Sunday-School Organization for the 
Purpose of Religious Instruction - 175 

Rev. C. R. BLACKALL~ - - - - - 

ApprREss —The Curriculum of Study in the Sunday 
School) 9> a Gul t) 2 2 186 

PROFESSOR SHAILER MATHEWS - = - 

AppDREss —Lesson-Helps and Text-Books for the 
Sunday School) / 2) "2" Ss3 0a 200 


PROFESSOR FRANK K. SANDERS - - - 


ApprEss -—TheTeaching Staff of the Sunday School 207 


REv. PASCAL HARROWER - - - - 


CONTENTS vii 


Pace 
MS GRIGSIOND aie bee ele ewe oe oe OPE ott aia 
REv. RuFus W. MILLER - - ME 
REv. WILLIAM J. MuTcH - - - 219 
REV. SIMEON GILBERT - - - - 221 
REY. SPENSER B. MEESER - - = Qi 
FIFTH SESSION 
PRAYER SUN ey BOVE Daliet alive : : - z 228 
PROFESSOR MILTON S. TERRY - - - 
AppREss —The Scope and Purpose of the New 
Organization Sia |. aha 230 
PRESIDENT WILLIAM R. HARPER - - - 
DISCUSSION AE RO lee Tech ae Une ee NN pebtor alr = less 
CHANCELLOR J. H. KIRKLAND - - 241 
Rev. EDWARD A. HORTON” - - - 244 
Rev. CASPAR W. HIATT - - - 247 
PROFESSOR GEORGE W. PEASE - - 250 
Rev. ALBERT E. DUNNING) - - - 255 
TNKORNAT) DISCUSSION ae : - + 258-266 
Dr. M. C. HAZARD - - : - 258 
MR, FREDERICK C. MOREHOUSE - - 259 
REv. CHARLES W. PEARSON - - - 261 
REv. PHILIP S. Moxon - - - - 262 
PRESIDENT A. WELLINGTON NORTON - 263 
DIRECTOR EDWARD O. SISSON - - 265 
Rev. C. R. BLACKALL - - - - 265 


SIXTH SESSION 


Peay ime) hh et Ue NA tates Leki: iit iter nt ead 
REv. ERASTUS BLAKESLEE - - - - 


Appress —The Relation of the New Organization 
to Existing Organizations - - - 269 
PRESIDENT FRANK W. GUNSAULUS - - 
DIscussION Se RUF sai hetesie toh Sask A bo ESS be - 277-292 
REv. GEORGE R. MERRILL - - Sey) 
PRESIDENT CHARLES J. LITTLE - - 279 
Mr. L. WILBUR MESSER - - - 284 
REv. WILLIAM F. McDOWELL - - 286 
Dr. RICHARD MorsE HODGE - - - 289 
PRAYER E 2 e - - 5 i : eae 293 


REv. FREDERIC E. DEWHURST - - - 


Vill 


CONTENTS 


PROCEEDINGS AND MEMBERSHIP 


INCEPTION OF THE MOVEMENT 


COMMITTEES IN CHARGE OF CONVENTION 
CONTRIBUTORS TO THE CONVENTION 


MINUTES OF THE CONVENTION 


CONSTITUTION OF THE ASSOCIATION 
OFFICERS OF THE ASSOCIATION 
MEMBERS OF THE ASSOCIATION 


INDEXES \ b 


INDEX OF MEMBERS 


GENERAL INDEX 


PAGE 
297 
301 
3°99 
317 
334 
340 
355 


THE FIRST CONVENTION 
ADDRESSES AND DISCUSSIONS 


ee «| i 
‘ f ian 
4 
‘| 


FIRST SESSION 


PRAYER 


REV. HEMAN P. DEFOREST, D.D., 


PASTOR WOODWARD AVENUE CONGREGATIONAL CHURCH, 
DETROIT, MICHIGAN 


Our Father, here at the opening of this Convention, 
we desire first of all to bring all our hearts and all our 
thoughts into harmony with thee, that we may drink 
deep from the fountain which thou dost open for us, 
and that we may come into quick touch with thee in 
sympathy,and so feel the throbbing of thy heart and know 
something of the meaning of thy purpose, as we try to 
the best of our ability to carry out some of the purposes 
of thy kingdom. Thou who art truth and light and 
love, thou who art the divinest ideal of all that we most 
love and seek for, may our hearts go out to thee, not as 
a matter of duty, not because we are bound to worship 
thee, but because down deep in the center of our being 
we do love thee and desire to come into that close fel- 
lowship with thee that shall give the quickening touch 
to all our purposes, and make all the aims and all the 
accomplishments of this hour such as shall really further 
the interests of thy true kingdom. 

We have come up here from many a quarter of this 
broad land, and we have not come with empty thoughts 
or empty hearts; we have come through the conviction 
of a great need that seems to stare us today in the face 
—a need that belongs to thy kingdom, a need the 
satisfaction of which means much, we believe, to the 
present generation and to the future. And we ask that, 
through all our deliberations and through all the quick- 
ening of our thoughts and the inspiration of our pur- 

3 


4 RELIGIOUS EDUCATION ASSOCIATION 


pose, we may come most of all to be sure of this, that 
we are finding how to fall into line with the march of 
thine own purpose, and so to find an impulse for our work 
that shall inevitably make it a higher power in our lives. 
We yield all things to thee; thou art our Master, our 
Lord. We desire to be loyal in our hearts to Jesus 
Christ, who has revealed thee to us. We desire to do 
his work and to follow his bidding, and thereby to come 
into something of the spirit of his power, as he worked 
out the problems that are too mighty for us in this gen- 
eration of great movements and great thoughts in which 
we live. 

Father, we pray that here tonight, in sincerity and 
simplicity of heart, we may open our souls to that divine 
power which is over all, and through all, and in us all; 
to that eternal Spirit that ever quickeneth those who are 
sincere and true, and guideth those who are in earnest 
to fulfil the work of thy kingdom. 

We thank thee, our Father, that thou art not hard to 
be found, that thy life is not far to seek, and that we 
may have it in our spirit from this hour on. And now, 
Father, thou who hast helped us thus far to offer thee 
with one accord our common supplication, help us, as 
we join together, in that prayer, which has come down 
to us from our Master: 

Our Father who art in heaven, hallowed be thy 
name. Thy kingdom come. Thy will be done, on 
earth as it is in heaven. Give us this day our daily 
bread. And forgive us our debts, as we forgive our 
debtors. And lead us not into temptation, but deliver us 
from evil. Forthine is the kingdom, and the power, and 
the glory, forever. Amen. 


THE NEXT STEP FORWARD IN RELIGIOUS 
EDUCATION 
PRESIDENT JAMES B. ANGELL, LL.D., 
THE UNIVERSITY OF MICHIGAN, ANN ARBOR, MICHIGAN 

Gentlemen of the committee of arrangements, and my 
Christian friends from near and from far, I desire to 
express my sense of the high honor which has been con- 
ferred upon me by asking me to occupy the chair for the 
initial meeting of this Convention. | 

Never, I venture to say, has there been a gathering in 
our country with higher and nobler aims than this. And 
when one looks upon this vast assembly, and especially 
when one sees how many of the great leaders of religious 
thought have come here from long distances to partici- 
pate in this meeting, one cannot but hope and believe 
that the results of it will be permanent and beneficent. 

We come here with many differences of opinion upon 
minor points, even in our faith perhaps; but we come 
here, I trust, with one unanimous and burning desire to 
accomplish the great object for which this meeting is 
called, and in one common spirit of devotion to our Lord 
and Master. And just because we are so numerous, just 
because we have come from so many different branches 
of the Christian church and from so many different parts 
of the country, we must not be surprised if upon minor 
matters there may be differences of opinion among us; 
we must not be intimidated by the possibility that in 
carrying out the great program which has been marked 
out for us, in accomplishing this great object of improv- 
ing the moral and religious education of the nation, we 
shall encounter some difficulties. We need not fear to 
encounter them with bravery and with confidence in the 
Master who has led his church through so many places 

5 


6 RELIGIOUS EDUCATION ASSOCIATION 


of peril and trial. For instance, I suppose that we who 
are here are generally persuaded that the advance in psy- 
chological and pedagogical study for the last twenty 
years has led to decided improvement in secular educa- 
tion. We who believe this believe also that a similar 
improvement may be secured in religious and moral edu- 
cation by similar methods and by the careful study of the 
phenomena of religious experience in the period of youth. 

It is possible that there are persons who differ from us 
in this respect. We must try to find how we can work 
together to that end which we both desire with all our 
hearts. 

It cannot be denied that we are passing through a 
period of transition, in some degree, in respect to reli- 
gious thought and doctrine. But the world has always 
been passing through transitions in religious thought and 
doctrine. Yet it must be confessed, I think—for we 
want to be frank and honest, and face all the difficulties 
that are before us—that at this time we are perhaps 
emphatically in a period of transition in respect to the 
history and interpretation and significance of the Scrip- 
tures. There are honest differences of opinion in the 
Christian church at this time upon some of these points. 
We need not fear to say so and to meet these differences 
and inquire how they can best be composed. 

The amazing discoveries in archeological research, the 
large additions within the last twenty years to our knowl- 
edge of the life and religious ideas of the Hebrew people 
themselves, our more familiar acquaintance with the 
Assyrian and Babylonian life and thought and their influ- 
ence on Hebrew life and thought, and the far-reaching 
consequences of the many modern scientific discoveries, 
have indeed tended to carry many of us some way from 
the old positions which we were taught in our boyhood. 

On the other hand, there are saintly men and women 
all about us, men and women to whose religious charac- 


THE NEXT STEP FORWARD 7 


ter we bow in reverence and respect, who, perhaps from 
less familiarity with these facts to which I have referred, 
or from a conservative temperament, or from advanced 
years (in which men are generally reluctant to modify 
opinions), or from an honest fear that any change of 
ancient opinion may be accompanied with peril to them- 
selves and to their children, look with grave concern and 
solicitude upon the positions which some of us honestly 
and reverently hold. 

The question, then, is before us: How shall the 
church be carried along through this period of transition 
from the old to the new, if it is to be carried at all? 
How shall this be accomplished without giving needless 
pain to many, without perhaps causing some friction and 
some divisions? And how shall the children be best 
instructed amidst the somewhat confused ideas of their 
elders? These are serious and solemn questions which 
force themselves upon us when this subject of religious 
and moral education is taken up; and we look for light 
upon them, we look for answers to these questions in 
some of the discussions and papers which shall be pre- 
sented to us at this time. 

Of one thing I am sure—that we all come here with 
a sincere love for the truth, if we can find it; that we 
come here with the irenical and friendly and cordial 
spirit of Christian brotherhood. I am sure that we have 
all come here with the desire to find out, if possible, how 
the whole army of God can be led forward as a single 
phalanx, with unbroken front, to storm the strongholds 
of ignorance and sin and win victories more signal than 
the world has ever yet seen. 


REV. FRANCIS E. CLARK, D.D., 


PRESIDENT OF THE UNITED SOCIETY OF CHRISTIAN ENDEAVOR, BOSTON, 
MASSACHUSETTS 


The scope of this conference, I am told, embraces all 
phases of the religious development and education of the 


8 RELIGIOUS EDUCATION ASSOCIATION 


young, and I am expected to speak on a department 
which affords me a most congenial theme—the practical 
training, as distinct from the teaching, of the youth for 
actual religious duties. 

“The Next Step Forward in Religious Education” is 
the special theme of the evening. It is quite probable 
that all people would not agree as to zhe next step in 
religious education. That there should be @ forward 
step there is absolute unanimity, and we should probably 
all be very thoroughly agreed upon taking several for- 
ward steps. 

After all, whether my step shall be the next one 
taken, or yours, is of comparatively little consequence, if 
only advance is made and genuine progress along whole- 
some, natural, scriptural lines. Whether the right foot 
is put forward first, or the left, is of little importance if 
one only arrives at his destination in good season. There 
will be many to suggest forward steps in methods of 
teaching and much of the time of the Convention will, 
doubtless wisely, be occupied with these matters; but 
there is another forward step which I would urge, the 
importance of which, I believe, all will recognize. 

This, as I have intimated, is for an advance step in 
the line of practical religious education; of what may be 
called industrial or manual religious training. The 
attention of the church has been centered too exclusively 
upon its teaching function. It has often forgotten that 
it has a training work to do which is no less important. 

For this I would plead, for a larger recognition of the 
work of the church in training its young people for their 
future religious activities in the kingdom of Christ. 

This work of training, as distinct from teaching, whicn 
is the especial function of the Sunday school, is the nor- 
mal task of every rightly constituted young people’s 
society in the church. Schools of technology in our 
educational development have been of comparatively 


THE NEXT STEP FORWARD 9 


recent growth. The schools of technical training in 
church work, the young people’s societies, are of still 
later growth—so late, indeed, that even today a multi- 
tude of churches recognize no responsibility for such a 
training school, and will let it sink or swim, survive or 
perish, according to the devotion or lack of devotion of 
the young people themselves, without ever speaking a 
word of encouragement or lending a friendly hand of 
help. 

Let us consider for a moment this subject under 
two heads: the need of such a training school, and 
the results which may be expected from it when rightly 
constituted. 

The need of such a training school is embodied in the 
very necessities of the church itself. The church of the 
future, for instance, must have the prayer-meeting, or 
something corresponding to the prayer-meeting, to 
awaken and keep alive the spiritual emotions and activi- 
ties of the laity. Every young people’s society may be, 
and when rightly constituted is, a practical, industrial 
training school for the prayer-meeting. It inspires in 
the young men and young women a love for the meeting 
and familiarity with it. It teaches them in the very best 
school, that of practical experience, how to take part in 
it and sustain it, how to lead it, and how to make it 
a vital, important factor in church life. 

It will be a sad, if not a disastrous, day for our non- 
liturgical churches at least, when the prayer-meeting falls 
into desuetude, and when the weekly gathering of the 
church members for conference and for petition becomes 

a thing of the past or a mere dead formality, which the 
pastor must carry on his overloaded shoulders. A prac- 
tical training school for the young people, along the 
lines at present very largely established, will not only 
keep alive but greatly increase the efficiency of this vital 
factor of church life. 


Io RELIGIOUS EDUCATION ASSOCIATION 


The church of the future needs more genuinely social 
and friendly life. Many a church is dying because of 
the aloofness and indifference of its members to stran- 
gers, or it is rent and seamed with class distinctions, and 
has within it different layers of the social strata which 
never really coalesce and mingle in friendly Christian 
intercourse. 

But the young people’s society is a constant training 
school in friendliness and sociability. Its members 
mingle in the same organization, serve upon the same 
committee, take part in the same prayer-meeting, enter 
into the same Bible study, and join the same civic club—in 
fact, they learn to work, not simply for one another, but 
with one another, and the social attrition and good com- 
radeship which a learned college president has recently 
declared to be the best thing about a college course is, 
in a large measure, also true of a young people’s society 
in a church. 

To be sure, it may not be able to break down all class 
distinctions, or eliminate the horrid spirit of caste which 
is the spirit of Antichrist; but it can do much in this 
direction. Let me emphasize again the importance of 
our young people learning to work with, as well as for, 
one another. In this land of democracy and equal 
rights the importance of this thought can hardly be over- 
estimated. To understand it and act upon it would be 
to take a great, if not the next great, forward step in 
religious education. 

We have had too many who were willing to go slum- 
ming, and too little genuine fellowship among our church 
members who are in different social grades. Many who 
will patronize the Salvation Army, or support a mission, 
will have exceedingly little to do with other young 
people in their own churches who are honestly earning 
their own living behind the counter or at the carpenter’s 
bench. The social committee of the young people’s 


THE NEXT STEP FORWARD II 


society is but the expression of the social religious life of 
the young people, and it is constantly doing its best to 
destroy this snobbery and to obliterate unholy distinc- 
tions in the church of God. 

Again, the church of the future needs those who are 
trained in missionary lore, in temperance principles, in 
giving to God as God prospers them, in Christian citizen- 
ship, and all the multitude of good things for city, state, 
and country which cluster under this broad and benefi- 
cent name. These things will not come by chance. 
Our young people will not learn them by instinct or 
evolve them out of their own inner consciousness. If they 
learn them, they must be taught in a training school of 
the young people’s society, just as truly as the child who 
would know about Adam and Abraham and Moses and 
Christ must learn of them in that other school of the 
church, the Sunday school. 

In fact, the industrial training for which I plead is 
even more imperative. Many children outside of the 
Sunday school will learn the Bible from Christian parents 
or will study it for themselves; but there is no way, so 
far as I can conceive, of learning the industrial work of 
the church except in some such training school as the 
young people’s society furnishes. For this work can be 
learned only by doing it. It cannot be taught by text- 
books, or imparted by instruction. Like every other kind 
of industrial training, it must be gained by practice. 
The carpenter learns to build a house with saw and ham- 
mer and nails in hand, not by reading an elaborate trea- 
tise on house-building. The painter takes his easel and 
brush, and practices long and patiently, if he would be 
an artist; there is no other way. It is exactly the same 
with the necessary activities of church life. If the church 
is worth sustaining; if its work is to be done in the 
future; if we are to have prayer meetings and mission- 
ary activities and an earnest religious life ; if the church 


12 RELIGIOUS EDUCATION ASSOCIATION 


is to be a power for good citizenship and righteous living, 
it must have some such industrial training school. It 
cannot dismiss it or ignore it. . 

The instruction of the pulpit and Sunday school may 
well be likened to the food provided at the family table. 
It is, very likely, abundant in quantity, and nutritious 
in quality, but food without exercise makes the sickly, 
dyspeptic child. Food without exercise in the church is 
apt to produce no better results. 

Even the horses in our stables cannot long live with- 
out exercise. Fill their cribs never so full of the best 
feed, they must yet do something to keep healthy. This 
is a natural law, which is imperative in the spiritual 
world. There are a great many dyspeptic Christians in 
all our churches. They are bilious and disappointed and 
hopeless and useless, except as they become by their 
continual growling and fault-finding a means of grace to 
the pastor and other workers. In fact, they have all the 
symptoms of spiritual dyspepsia. Now, the only remedy 
for this disease is spiritual activity. ‘Go to work,”’ said 
the famous English doctor to his rich, dyspeptic patient; 
“go to work. Live on sixpence a day, and earn it.” 

That the young people themselves need such training 
as much as the church needs to have them trained, is 
made plain by the scientific psychologist as well as by 
the practical worker among the young. ‘The cure for 
helplessness that comes with storm and stress in the 
period of adolescence,” says Professor Starbuck, “‘is often 
found in inducing wholesome activity.” ‘ Faith without 
works is dead. Many persons have found the solution 
of their difficulties by actually setting about doing things.” 
Professor Coe confirms the same view when he says: 
“The youth should by all means be induced to be active 
in those forms of religious living that still appeal to him 
at all. The greatest thing we can do for the doubting 
youth is to induce him to give free exercise to the 


THE NEXT STEP FORWARD 13 


religious instinct. Religious activity and religious com- 
forts may abide at the same time that the intellect is 
uncertain how this fits into any logical structure.” 

I need not dwell upon the wonderful results of such 
training for the youth in the future years, if it were 
universally and heartily fostered by our churches. The 
results would be almost incalculable and beyond descrip- 
tion. The prayer-meeting would become a tremendous 
and vital force in every church. It would not be sim- 
ply a thermometer to register the heat, it would be the 
generator of spiritual warmth and vigor, to become more 
and more the pulsating heart of the church from which 
would radiate innumerable spiritual activities. There 
would be trained personal workers in every church who 
would practice the art of soul-winning in their lookout 
and prayer-meeting committees, and in their hand-to- 
hand efforts for their young companions. There would 
be intelligent missionary work and intelligent missionary 
giving, and the treasuries of the churches would be filled 
to overflowing; for it is only an intelligent and trained 
interest in missions that can ever fill the treasuries. 

By fostering such training schools the church would 
become more and more a power, as the years went by, in 
all wise philanthropy and sane schemes for benefiting the 
community; and it would not only have well-formulated 
theories, but a trained company of youth, constantly 
recruiting its ranks, who would know what the church 
and the community needed to have done and how to do 
it. The tone of our citizenship would be elevated, the 
atmosphere of our politics would be purified, because 
the civic club and the frequent convention would keep 
alive the fires of patriotic ardor. 

In their organizations the young people inevitably 
learn more and more to co-operate one with another. 
Fellowship between the churches and denominations, and 
even the Christian nation, would be promoted, and some- 


14 RELIGIOUS EDUCATION ASSOCIATION 


thing at least would be accomplished toward ushering in 
the reign of ‘‘peace on earth and good will to men.” 

In a measure these results have already been accom- 
plished. But if the church should relegate the pessimist 
and the continual fault-finder to the rear, the man who, 
above all others, is the discourager and destroyer of 
youthful enthusiasm ; if it would recognize that there is 
a place and a crying need in every church for such a 
training school as I have described, as well as a teaching 
school, and would throw around it warm, protecting, 
sympathetic arms, without whose kind embrace and lov- 
ing sympathy no effort for the young can do its largest 
work or reap its fullest harvest, a much greater advance 
could be realized. 

But the supreme importance of this practical training 
in the religious life is shown by the fact—not that 
facility is thus acquired in the performance of duties 
vital to the life of the church, not that the prayer-meeting 
is sustained, the missionary activities increased, a demo- 
cratic spirit of brotherly fellowship promoted, and good 
citizenship advanced—but that such a training school 
furnishes an unrivaled opportunity for bringing the chil- 
dren and youth to Christ, and establishing them in his 
service and love, and for making them like him in char- 
acter. Any step in religious education that does not 
provide for this is a step backward and not forward. 

To quote again the psychologist. He puts thrilling 
emphasis upon this when he reminds us of the old but 
ever-startling fact that, if conversions occur at all, they 
occur, with few exceptions, in childhood and youth. 
Professor Starbuck, after exhaustive inquiries, confirmed 
by the experience of every one of us, says: ‘‘Conver- 
sion does not occur with the same frequency at all 
periods in life. It belongs almost exclusively to the 
years between ten and twenty-five. The number of 
instances outside that range appear few and scattered. 


THE NEXT STEP FORWARD 15 


That is, conversion is a distinctly adolescent phenome- 
non. In the rough we may say, conversions begin to 
occur at seven or eight, to increase in numbers gradually 
to ten or eleven, and then rapidly to sixteen; rapidly 
decline to twenty, and gradually fall away after that and 
become rare after thirty. One may say that, if conver- 
sion has not occurred before twenty, the chances are 
small that it will ever be experienced.”’ His words 
sound almost like a knell. ‘One may say that, if con- 
version has not occurred before twenty, the chances are 
small that it will ever be experienced.” 

What then is the conclusion of the whole matter? Is 
it not that the Lord’s reiterated command, ‘Feed my 
lambs,” comes to us with redoubled power? Here 
among the children and youth is the choicest garden 
spot in all the Lord’s domain. Is there any excuse for 
not entering the field? 

Is it sufficient for the pastor tosay: ‘I am too busy 
for the Sunday school, too preoccupied for young peo- 
ple’s work; I cannot bother myself about the children”? 
“The young people’s society is a very small part of a 
minister’s concern,” said a pastor the other day with an 
impatient shrug, when urged to go occasionally to his 
young people’s meeting; and many a minister and Chris- 
tian worker who does not own his belief so frankly, prac- 
tices the same indifference. 

But what is more important? let me ask, with all the 
earnestness I may command. Is study more necessary ? 
Is the Greek Testament as imperative as the spotless 
page of the child’s soul? Is the morning discourse the 
matter of supreme importance? Is it more important to 
preach to the sermon-steeped saints who little need 
sermons, or to sermon-hardened sinners who will not 
hear them, and from whose well-fortified consciences the 
truth will rebound like the cannon balls from the steel 
skin of a monitor? Is the mid-week meeting of the 


« 


16 RELIGIOUS EDUCATION ASSOCIATION 


church to be elaborately prepared for and never missed, 
while the young people’s meeting is neglected? Shall 
we spend all our time appealing to the minds, wills, 
and emotions of the aged and the middle-aged, and for- 
get the virgin gold-mine of youthful love and enthusiasm, 
which will so richly reward one’s toil? 

The minister or Christian worker who is too busy or 
too preoccupied to care for the youth in the Sunday 
school and young people’s society is too busy to build 
up his church. The true servant of God will find time 
and make opportunity. He will adapt himself to his 
work, however few his gifts originally in this direction. 
He will gain for himself the young heart that he may 
win the young, so that at the last, when his account is 
demanded, he may say: ‘Here am I, Lord, and the 
children whom thou hast given me.” 


WALTER L. HERVEY, Pu.D., 
EXAMINER BOARD OF EDUCATION, NEW YORK CITY 

The three social institutions directly charged with 
religious education are the state, the church, and the 
home. Each of these has its specific function; neither 
can do the other’s work. All are interdependent; 
neither can do its work without help from the others. 
That the public schools in this country are performing, 
or indeed can perform, this function, is not always recog- 
nized. I believe that the work of those schools when 
well done is essentially and deeply religious—deeply, 
but not explicitly; dealing with fundamental religious 
verities, but keeping these in the background; feeling, 
but not talking much about them. It often happens 
that the more religious such work tries to be, the less 
religious it really is. Whenever the work of the public 
schools is made more effective, that is a forward step in 
religious education. But it is not and should not be, I 
think, the aim of the present movement to reform secular 


THE NEXT STEP FORWARD 17 


education as the mext step. What then of the home? 
Religious education doubtless begins at home. So does 
irreligious education. And there is a sense in which the 
reform of religious education must begin at home. But 
in these matters the home gets its impulse and its guid- 
ance largely from the church. And it is this one phase 
ofthe work of the church that I wish to dwell on. 

In the church there exist side by side pressing need, 
large opportunity, and distinct strategic advantage. 
What is the point in the church on which to focus 
efforts at reform? Shall it be the Sunday-school 
budget, the curriculum, the superintendent, the building, 
or the teacher? ‘The teacher,” you say, ‘‘let us begin 
with him ; for without good teachers there certainly can- 
not be good teaching.” When I think of the Sunday- 
school teacher I am reminded of Thomas Carlyle’s 
kindly remark about the British soldier: ““He fought 
without knowledge of war and without fear of death.” 
Not that the remark applies fully; not that the religious 
teacher teaches without knowledge of whom, what, or 
how he teaches—that would be perhaps partly true; but 
that the Sunday-school teacher, like the British soldier, 
has boundless fidelity combined with limited knowledge 
of his art. The Sunday-school teacher is like the British 
soldier in another respect. He sometimes has to fight 
against odds needlessly heavy. The next forward step 
in religious education, whatever it proves to be, must 
give help to the teacher in these two ways: first, it must 
give him ammunition and teach him how to use it; and, 
secondly, it must not leave him to fight single-handed 
against odds heavier than odds need be. 

First, then, as to the religious teacher, and how he is 
to be helped. 

1. Modern pedagogy is founded upon the principle 
that in the spiritual world things go, not by luck, but by 
law. The successful teacher, like Emerson's “ successful 


18 RELIGIOUS EDUCATION ASSOCIATION 


man,” is a causationist. He believes that ‘‘there is not 
one weak or cracked link in the chain that joins the first 
and last of things.” As you can twist cannons like wisps 
of straw, just by taking the proper steps in their order, 
so you can train the human will by processes of growth. 

The great trouble with the unskilled teacher is that 
he expects adequate results from inadequate causes, and 
too quickly. For example, he sometimes expects to 
secure a desired result merely by asking for it or talking 
about it, forgetting that “whatever the subject-mat- 
ter may be, the work of the teacher is in nine cases 
out of ten not done by directly enforcing the ideas he 
has in mind.” Direct enforcement was the way of old 
Eli, with his impotent ‘“‘Why do ye so?” Direct 
enforcement is the way of those lesson-makers who (by 
actual count) draw from lessons averaging twelve verses 
each an average of five and one-half moral truths. Five 
whole truths and one half-truth each Sunday for a year 
makes upward of two hundred whole truths, and for ten 
years two thousand. And yet we are not satisfied with 
the fruits of religious education! No, for we want not 
more truths drawn, but more truth taught. When once 
the living truth is set to work in a mind, the truths will 
take care of themselves. What the teacher was fain to 
tell outright, the child will then say to himself. This was 
the way of the prophet Nathan, prince among peda- 
gogues, who, instead of preaching a sermon to King 
David, presented a picture of life, and the picture 
preached the sermon. The religious teacher must learn 
to plant and to wait. 

But scientific teaching demands scientific teachers — 
trained teachers. I do not mean by this that all those 
Sunday-school teachers within the sound of my voice 
who feel themselves ill equipped for the work should 
forthwith resign. I do not believe in an idealism of the 
impossible. The next forward step must be a practicable 


THE NEXT STEP FORWARD 19 


step. And to be practicable, it must provide the means 
of making present teachers better, and future teachers 
better still. 

There are always two possible ways to work reform: 
to work from the bottom upward, and to work from the 
top downward. The French Revolution was a_ bad 
example of the first way; and a good example of the 
second way is the réform of the New York police depart- 
ment, by putting down in Mulberry street one who is 
every inch a man, giving him the power and holding him 
responsible. It is this second type of reform that I now 
advocate. The minister should exalt the teaching func- 
tion of the ministry. It may be a new thought to many 
in America, but it has the sanction both of history and 
of common-sense, that the minister should hold himself 
responsible, and should be held responsible, for the reli- 
gious education of those committed to his charge. It is 
his privilege, and it is his duty, to teach as well as to 
preach, to be a leader in study as well as a leader in 
prayer. It used to be said that the prayer-meeting is 
the test of the church’s life. If that be true, attendance 
at prayer-meeting should be the test of the individual’s 
spiritual condition, and who of us believes that it is? 
How many conscientious men and women are there who, 
in this busy world full of vital interests and of Christian 
service, have long had pressing engagements that keep 
them regularly away from prayer-meeting? The time 
will come when a test of the vitality of a church will be 
eagerness to teach and to be taught; when the minister 
shall be a religious educationist. And then those who 
on the night of the mid-week meeting used to have 
imperative engagements will find that they have time 
for that which is worth while, even when it comes in the 
middle of the week. 

But, you ask, is the minister also to be a pedagogue? 
Is he to occupy a chair as well as a pulpit? Permit me 


20 RELIGIOUS EDUCATION ASSOCIATION 


to answer this question by asking another. If the 
minister is not responsible for this, what is he responsible 
for? Which one of his multitudinous responsibilities is 
more vital than that for the religious development of the 
souls in his church? And again, if the responsibility for 
religious education is not the minister’s, whose respon- 
sibility is it? For somebody’s responsibility it must be; 
and his is the central position. What he fixedly deter- 
mines to have shall come to pass, whether it be a new 
church building, or a zeal for Bible study. Consider the 
effect of the deep resolve of a minister, himself on fire 
with the spirit of study and of teaching, to make every 
man, woman, and child in his congregation eagerly inter- 
ested in the study of the Bible. We get in this world 
what with singleness of purpose we determine to have. 

But not without means. The minister must be taught 
as well asthe teacher. And it is one feature of his prepa- 
ration that I wish now to emphasize. It is a feature 
which I regard as essential to the success of any forward 
movement in religious education. It is a feature for 
which the time is fully ripe. I refer to the training of 
intending ministers, while in the theological seminary, in 
the art of teaching and in the study of the child. The 
minister must know what good teaching is; he must be 
a judge of teaching and of teachers. In the seminary he 
should try his hand at preparing lesson-helps, that he 
may distinguish good and evil in Sunday-school lessons. 
He should join the army of those who are trying to 
adapt the Sunday-school curriculum to the interests, 
capacities, and needs of the child. He should learn to 
talk to children without talking down to them or talking 
over their heads. He should learn to ask educative 
questions. He should learn the basal laws of Sunday- 
school organization. Above all, he should learn the 
meaning of that profoundest of pedagogic maxims: 
‘We learn by doing.” 


THE NEXT STEP FORWARD 21 


This is not an academic suggestion; it is a real 
demand—a demand which the men and women now in 
theological seminaries are actually making. Where the 
demand is met, the class-rooms are full. I know of one 
man, an intending missionary, who at the suggestion of 
his official adviser took pedagogy instead of homiletics. 

The first step is thus a chain of steps. Children must 
be instructed as well as converted; teachers must be 
helped to instruct them; ministers must be trained so 
that they may exalt and fulfil the teaching function of 
the ministry ; the curriculum of the professional schools, 
which has already broadened to include missions and 
sociology, must make room for the science and art of 
teaching and of organization, and for the study of the 
child. 

2. But the problem of religious education, as of all 
education, is two-faced: it has to do, not merely with the 
truth, but with the machinery for making the truth 
effective. Religious education on the side of organiza- 
tion is undeniably and palpably weak. Generally speak- 
ing, there exist no effective arrangements for discipline, 
for grading, for home preparation, for promotion, for 
graduation. The course of study is chaotic, without 
beginning or end; what should be a highroad is a cow- 
path broken by geologic faults. Sunday-school behavior 
has become a byword; no one respects an institution 
that does not respect itself, children least of all. But 
grading and promotion and home study are not doctri- 
naire desiderata; they are facts, today realized in many 
schools, small as well as large. 

In one school that I know of, graduation is made a 
means of grace. It is a mission school of two thousand 
members. Formerly there were in this school no set 
course, no requirements for completing the work, no 
arrangements for honorably severing connection with 

the school. The boys when they got ready dropped 


22 RELIGIOUS EDUCATION ASSOCIATION 


out. And then when they met the superintendent on the 
street, relations were somewhat strained. Neither knew 
just how the other stood. The lad felt that somehow 
he had done wrong, but wasn’t exactly sure; neither was 
the superintendent. To remedy this evil an arrangement 
was made whereby upon completion of a certain required 
course one could gain honorable dismissal from the 
school. Those thus dismissed might continue for gradu- 
ate work by making application each year. The result 
has been, first, that many more stay to complete the 
course; second, that many stay for graduate work; and, 
third, that those who are honorably dismissed hold up 
their heads when they meet the superintendent or their 
teacher on the street. 

Lack of organization leaves the weight of these prob- 
lems on the shoulders of the individual teachers —which 
is as unreasonable as it is unfair. Discipline, for exam- 
ple, is doubtless largely the teacher’s business, but back 
of the teacher there must be the authority of the school 
interpreted through the organization of the school. A 
certain boy who was distinctly bad in the Sunday-school 
class was observed to be one of the best in the industrial 
class held on Saturday. ‘‘ How is it,” said the teacher, 
“that you cut up so in Sunday school and behave so well 
here?”’ ‘Well,’ said the boy, “here I have something 
to occupy my mind; in Sunday school I don’t.” 

That suggests one solution of the behavior problem. 
But along with this there must be in the background the 
clear idea that those who wilfully persist in disorder will 
be permitted to withdraw, under compulsion. In prac- 
tice, however, the frequency of this compulsory segre- 
gation is in inverse ratio to its felt inevitableness, which, 
being interpreted, simply means that you won’t have to 
do what you said you'd do, if the boy knows you meant it. 

It is sometimes felt that a high degree of organiza- 
tion is incompatible with a due exercise of personality; 


THE NEXT STEP FORWARD 23 


but, rightly understood and applied, organization rein- 
forces, not replaces, personality. Instead of forcing 
teachers to stand alone, with organization we strengthen 
the individual by the authority, the system, and the 
spirit of the whole. The true function of machinery in 
education is to give the educative forces a chance to do 
their work without loss of power. 

The training of religious teachers, including minis- 
ters, and the organization of religious agencies, including 
the Sunday school, constitute, in my judgment, the next 
step forward in religious education. For the accom- 
plishment of this work a central organization is indispen- 
sable. And it is because of this need of a central 
organization, to serve as a clearing-house of ideals, as a 
bureau of information regarding proposed plans and 
accomplished facts, and as a central source of light and 
power, that I am hopeful of the permanent success of the 
project which is tonight so happily inaugurated. 


REV. W. C. BITTING, D.D., 
PASTOR MT. MORRIS BAPTIST CHURCH, NEW YORK CITY 


By “religious education” we understand training in the 
knowledge and practice of religious truth; and that the 
word “religious” in this connection must be so compre- 
hensive as to include the vast content of aspiration for 
moral truth and character which lies outside any realms 
of ecclesiasticism or dogmatism. But, since action and 
character are vitally underlaid by truth, we may narrow 
our definition for present purposes to the limits of edu- 
cation in the knowledge of religious matters. Christian 
character is Christian truth personalized. Christian 
service is Christian truth made concrete indeed. Thus, 
since the supreme source of Christian truth is the Holy 
Scriptures, our subject “religious education” means, 
fundamentally, education in the study of the Bible. 


24 RELIGIOUS EDUCATION ASSOCIATION 


I. Let us consider some reasons for a forward step 
in religious education, or Bible study. We set aside all 
reasons that may arise from purely spiritual considera- 
tions as being sufficiently recognized, at least in theory, 
by this audience, and confine ourselves to a statement of 
arguments that may be drawn from a survey of condi- 
tions about us. Among these are: 

1. An atmospheric reason. The strides in secular 
education are immense. The modern giant wearing the 
seven-league boots is our American educational system. 
Institutions of learning are expanding not only in endow- 
ments, but also in facilities for the increase of knowledge. 
Their graduates rise in the thermometric scale of 
attainments because of the heat of this educational 
atmosphere. The public-school system is now so richly 
developed that in some cases its graduates are better 
trained than those of many colleges a score of years ago. 
The organization of the General Education Society for 
the purpose of stimulating interest in secular education 
in our entire land, especially in the South; the endow- 
ment of a university with $10,000,000 for the express 
purpose of discovering and helping the unusual man; 
and the universal advance of our population in general 
intelligence, are only flashes of forked and sheet lightning 
that reveal an atmosphere surcharged with educational 
electricity. Fascinated by this dazzling display of enthu- 
siasm for culture, the lover of the Bible longs for an 
equally intense enthusiasm for the knowledge of its truths. 
But in this increase of culture acquaintance with the 
Scriptures has an infinitesimal place. The Christian 
scholar inevitably asks himself why this most precious 
source of religious truth is not alluringly presented to 
the otherwise highly educated. It is not strange that 
this Convention should be an expression of this atmos- 
pheric influence as it affects sacred learning. 

2. The evolutionary reason. Quietly and silently 


THE NEXT STEP FORWARD 25 


there have been at work preparatory energies that have 
wrought nobly. We must not forget them, nor fail to 
acknowledge our profound gratitude to God for them. 
Among them are the International Sunday School Asso- 
ciation, the Bible Study Union Lessons, the thousands of 
faithful pastors who have done the best they knew how 
to do, the scientific spirit of exactness, the passion for 
fact and the historical method of study that have per- 
meated the intellectual processes of men, the gravity 
current of pure fresh air from the higher altitudes of 
Christian scholarship that has descended upon the plain 
of common life, and the deep vital yearning to under- 
stand more thoroughly the contents of the literature 
whose teachings have done so much for personal and 
social morality. These and other energies have been 
noiselessly enlarging our desires, until now myriads feel 
that the germinal stage has passed and we are to move 
on in our progress through immaturity one more step 
toward the full corn in the ear. 

3. The missionary reason. There are many persons 
who in one way or another have passed through the 
dark experience of the conflict between a hunger 
for reality and the ideas of the Scriptures that fail to 
satisfy that yearning. They well know the joys of soul 
that came when they escaped from mechanical bondage 
to biological freedom, and were ushered into the realm 
of study, where the divine life once more throbbed through 
human lives, and they felt for themselves the impact of 
the holy pulses. This way they have found to shine 
more and more unto the perfect day. In accordance 
with the sacred principle of stewardship, what else could 
one with such an experience crave than that his own joy 
should be shared by every human being? For one who 
has had such a taste of truth, to love one’s neigh- 
bor as himself means the everlasting effort to get that 
neighbor to take some next step forward in his religious 


26 RELIGIOUS EDUCATION ASSOCIATION 


education. He thinks of millions who are indifferent 
to the Scriptures; of other millions who love the Holy 
Writings, but whose benefits from them are limited by 
mistaken conceptions of the Book and faulty methods of 
study. It is the vision of these multitudes that stirs 
him into a zeal that is none the less missionary because 
it is educational. 

4. The irenic reason. One of our ablest educational 
leaders, an earnest Christian, and interested in this Con- 
vention, is reported to have said not long since in a 
private address to ministers that there is a break 
between the faculties of religion and learning. The 
chasm that anywhere yawns between secular learning 
and theology is due to one of two causes, or both: The 
misrepresentation of the Scriptures by the theologian, or 
the prejudice of the secularist. How many scientists 
have been repelled from religion because the friends of 
the Bible mistakenly insisted that it was a text-book 
for students of science? How many sane men and 
women have lost all interest in the Holy Writings 
because their expounders have from these writings 
deduced errors which they have proclaimed as truths? 
Darkness has been arrayed in the garments of the light 
of revelation. Is the cause of religion so rich in wealth 
of manhood and womanhood that it can wantonly ignore 
the personalities and influences of those who are 
shaping the course of that vast and pervasive educational 
movement of which we have spoken? If any next step 
forward in religious education could be taken with the 
olive branch of truth as a banner, without compromising 
the adjective ‘‘religious,”’ how desirable that step would 
be! 

5. A preventive reason. Think of the young men 
and women in our institutions of learning, and the boys 
and girls in our public and private schools, who six days 
in the week are taught to study all subjects according to 


THE NEXT STEP FORWARD 2a 


processes and canons of investigation dominated by the 
modern scientific spirit, which is only another name for 
normality. Is it at all surprising that they soon feel the 
wide difference between the methods used in secular 
training and those employed by agencies for religious 
instruction? Must it not seem to them very queer that 
processes so essential in secular education are unused, if 
not unknown in sacred learning, so far as they can dis- 
cover? Ought it to surprise us if these students soon 
come to believe that a subject is not worth studying at 
all, which is not worth studying on Sunday according to 
methods that yield rich fruits in other spheres on week 
days? Who can tell how much ignorance of and indif- 
ference to religious truth is due to the discrepancy and 
disparity between the intellectual methods employed in 
the pursuit of secular and sacred truth? If some ‘next 
step forward” can save these multitudes of students from 
the penalties of ignorance about religious things, or the 
fogginess of imperfect light, or the death of indiffer- 
ence, is it not high time that we were taking counsel of 
wisdom and exerting ourselves to administer the ounce 
of prevention, rather than wait until the spiritual disease 
compels us with sweat of soul to attempt the probably 
vain effort to administer the pound of cure? Preven- 
tive hygiene is wiser than problematic therapeutics. 

6. A polemic reason. Among the phenomena of 
the religious world today, none is more striking than 
the variety of beliefs and practices. Many of these are, 
to modern students of religious truth, simply grotesque. 
With all allowance for the moral sincerity of those who 
cherish these singular notions and performances, sane 
judgments will agree that fundamentally they rest on 
mistaken conceptions of the Scriptures, and errone- 
ous methods of interpretation. But they leach our 
churches, and, what is worse, produce perversions of 
normal Christian manhood and womanhood. The only 


28 RELIGIOUS EDUCATION ASSOCIATION 


remedy for these is the constructive one of a better 
method of Bible study. Sarcasm and ridicule only 
intensify devotion, because they arouse the martyr 
spirit. Argument and debate over opinions usually lead 
men to fortify their peculiarities by a prejudiced use of 
the Scriptures. A sane method of Bible study, as a basis 
for the true conception of the Bible and the knowledge of 
its teachings, is the only way to save our churches from 
the loss of many to whose beautiful and sincere spirit 
the enthusiasm of these “isms” appeals, but of whose 
very deficient intellectual conceptions these same “isms” 
easily take advantage. If a “next step forward” 
could be a germicide for these intellectual bacilli that 
have produced the conspicuous doctrinal and practical 
aberrations we now see, is it not greatly worth our 
while to take it? 

These, and other conditions that might be indicated, 
converge to make imperative some forward movement. 
They unite to form the cry of the man from Macedonia: 
““Come over and help us.” When we go we may have 
only a jail, and rods for our backs; but let us go never- 
theless, We must move toward him. A step backward 
would mean cowardice, a step sideward would mean 
dodging. Forward is the only honest direction. All 
agencies — homes, schools of all kinds, churches, socie- 
ties of young people, the religious press, and all other 
instrumentalities that participate in the religious educa- 
tion of the world—should unite in an energy whose 
holy discontent with the present situation would be 
expressed in terms similar to the motto of an organiza- 
tion of men once known as the ‘“‘ Restless Club,” 

Anywhere but where we are; 
Nothing could be worse than this; 
The best is good enough for me. 

II. Can we then have any idea of what this next step 

will be? It must be a step. Leaping is out of order. 


THE NEXT STEP FORWARD 29 


“So is the kingdom of God, . . . . for the earth beareth 
fruit automatically; first the blade; then the ear, then 
the full grain in the ear.” We are not here to bury 
dynamite ‘under existing defective agencies, to explode 
it by verbal or operative concussion, to delight in the 
loudness of detonation, and to cherish the vague hope 
that the paradox of such a catastrophic elevation of 
reluctance and good custom that has corrupted the 
religious world, will somehow lodge the things we want 
to uplift in serene and satisfactory altitudes. There is 
not one of us who has this spirit, or approves such a 
process. We are not flying or running, but walking, 
and we shall not grow weary in taking ‘“‘the next step.” 

Because it is the zez¢ step, naturally it must be taken 
from where we now stand. Direction is always a result- 
ant of energies. The more numerous the energies, the 
more complex the problem of direction. Any single 
agency can walk as it pleases in the pursuit of its own 
ideals and take the consequences. But when different 
agencies combine their energies, each one modifies and 
is modified by every other, and the resultant direction is 
the product of interaction. Whatever this Convention 
does will necessarily be of this nature. One thing is 
sure, that without combination the agencies that desire 
improvement of the present situation cannot work 
together, and there is no effective way to combine with- 
out organization. 

The ideals of such an organization must be (a2) compre- 
hensive enough to include all desirable members of it; 
(6) worthy to enlist the enthusiasm of every agency inter- 
ested in religious education; (c) gradual enough to pre- 
vent the sense of violence in leaving the last for the 
next; and (d@) practical enough to be possible of realiza- 
tion. These are the four characteristics of “the next 
step,’ whatever it may be: comprehensive, worthful, 
gradual, and practical. At once some directions are 


’ 


30 RELIGIOUS EDUCATION ASSOCIATION 


eliminated. The next step cannot be ecclesiastical. 
Nor can it be dogmatic. No body of conceptions, whether 
liberal or conservative or moderate, can form our north 
star. Nor can it be commercial. The farther aloof we 
keep from either union or rivalry with publishing enter- 
prises, the more hopeful will be our prospects. Since 
it cannot be ecclesiastical, nor dogmatic, nor commer- 
cial, the “next step forward’? must be wholly and 
aggressively educational. . 

And what is the educational step ‘to which we are 
shut up by the very necessities of the situation? It is 
simply this: Az organized and vigorous campaign for uni- 
versal Bible study according to sound educational methods. 
All education is discipline in normal methods for the 
energy that is being educated, whether physical, mental, 
or moral. ‘“ Normality” is the great word. The fruit 
of education is developed energy acting according to 
normal processes. The next step forward in religious 
education will be educational. All hail to the pros- 
pect of that step! Questions as to plans, methods of 
accomplishing them, agencies for their execution, while 
of the utmost importance, are secondary compared with 
the clear conception of the ideal itself. This is the open 
path that lies before us. It satisfies the four canons 
imposed by the present situation, since it is compre- 
hensive, worthful, gradual, and practical. No objection 
can be found to this ideal as a resultant by any interest, 
whether ecclesiastical, dogmatic,or commercial. It con- 
fines itself to the realm to which we all belong, and 
invades no other. 

Furthermore, it promises untold benedictions upon 
the conditions that impel us to take this step. It shares 
in the atmospheric educational enthusiasm; it is the 
natural evolutionary outcome of the work of the past; 
it is the missionary aspect of educational attainment, 
and so satisfies the altruistic spirit of the scholar; it 


THE NEXT STEP FORWARD 31 


will be effectively irenic toward those who, whether 
through our mistakes or their own prejudices, have 
spurned the study of the Scriptures; it will prevent the 
shock that our intelligent young people feel when they 
become conscious of the unlikeness between methods 
pursued in secular education and those followed in 
religious culture; and it will effectively destroy the wild 
notions and performances that are based upon concep- 
tions and processes of study that will not stand the test 
of intellectual sanity. 

In addition to meeting the needs suggested by the 
conditions that have begotten this Convention, it will 
gratify every craving for Christian truth by every heart 
that properly deserves to be called spiritual. Can we 
not all surrender ourselves to this ideal? Is there any- 
thing in it that alarms even the most cautious? Does it 
fail in any element that the boldest can reasonably 
demand? And will it not unite all agencies under the 
penalties of their own unbelief in the apparent axiom 
that there is now needed an organized and vigorous 
campaign for universal Bible study according to sound 
educational methods? 

The consideration of results need not detain us. We 
may be like men walking through the woods with a 
lantern on a dark night. The end of the journey may 
not be in sight. We do not care if it is not. But the 
lantern gives enough light for the next step. And that 
we ought to take at once, unless we are prepared to 
spend the night in the woods. 


PRESIDENT J. W. BASHFORD, Pu.D., D.D., 

OHIO WESLEYAN UNIVERSITY, DELAWARE, OHIO 
The problem which confronts us is the advancement 
of religious education among our young people without 
adopting any measure which even looks toward the 
union of church and state. It is easy to maintain the 


32 RELIGIOUS EDUCATION ASSOCIATION 


independence of church and state—we have done that 
for a hundred years. If, on the other hand, we had a 
state religion, it would be easy to foster the religious 
education of the young. But to forbid our state uni- 
versities and public schools taking any step toward the 
adoption of a state religion, and at the same time to 
advance the religious education of the young—this is 
the problem which confronts us. 

A glance at history may throw some light upon the 
problem. In 1630 the town of Boston was founded. 
The second entry in the town records is as follows: 
‘‘ Resolved, That Brother Philemon Pourpont be entreated 
to become scholemaster for the nurture and instruction 
of our children.” The Boston Public Library contains 
the curriculum of her public school in 1781—one hun- 
dred and fifty years after its organization. The course 
of study then consisted of the Mew England Primer, 
Dillworth’s Speller, the Psalter, the Creed, the New Testa- 
ment; and the course closed with the study of the Old 
Testament. Every text-book in the course, aside from 
the reader and the speller, was a text-book on religion. 
Out of curiosity I examined Dillworth’s Speller, and found 
that the spelling lessons were interspersed with moral 
and religious instructions in order that the young people 
wrestling with our abominable English orthography might 
be duly reminded that there was a God above them and 
a judgment day ahead. I turned to the Mew England 
Primer, and found that the first six pages were devoted 
to the alphabet and short words in spelling. Then fol- 
lowed a short catechism, the Lord’s Prayer, Watts’ 
‘‘Hymns for Children,” and two more catechisms. You 
thus see that, from the founding of the public schools in 
New England to the close of the American Revolution, 
the public school was simply the hand-maiden of the 
church, training the children of the colony in orthodoxy 
and in practical righteousness. 


THE NEXT STEP FORWARD 33 


Doubtless the Puritans were narrow and bigoted. Yet 
the religious training of their children for a hundred and 
fifty years produced by 1776 a body of men whose clear 
thought, lofty patriotism, and moral heroism in the 
Revolution astonished the civilized world. 

But our ancestors left the Old World for the sake 
of religious freedom; and the dread of a state church, 
together with the growth of liberty of conscience, culmi- 
nated in the New World in the complete separation of 
church and state at the adoption of our constitution. 
This led to a revolution in the curriculum of the com- 
mon schools between 1780 and 1820. Nota religious 
text-book can be found in a public school in the United 
States today. We have solved thoroughly —and I trust 
forever—one-half of the problem which confronted us. 

The other half of the problem, namely the religious 
instruction of the young, is stirring the civilized world 
today. England, in the name of the religious training of 
her children, has recently adopted so unjust and obnoxious 
a system of ecclesiastical instruction in her public schools 
that we may hope for a party revolution. In France one 
ministry has resigned and another is seriously threatened 
by the political and ecclesiastical reaction which has 
arisen from the attempt to separate the church and the 
state in the religious training of the children. What 
solution can we find for this second part of the problem 
—the part which is still vexing the leading nations of 
the Old World? 

Four steps at least seem possible: First, let all 
teachers and public speakers and newspapers lay fresh 
emphasis upon the responsibility of parents for the moral 
and religious training of their children. We have 
approached dangerously near state socialism in our sys- 
tem of public education. We can readily defend the 
maintenance of public schools by taxation on the ground 
that some general intelligence on the part of all our 


34 RELIGIOUS EDUCATION ASSOCIATION 


people is essential to the safety of the republic. But 
there hardly seems to be adequate reason for the state to 
supply text-books for the children any more than for the 
state to supply food and clothing. Certainly text-books, 
like food and clothing, should be furnished by the city 
to the children whose parents are unable or cannot be 
compelled to supply their little ones with these needed 
_articles. But the wholesale furnishing of text-books for 
all children, like the wholesale attempt to furnish instruc- 
tion in all possible subjects, only tends to foster the 
sentiment of irresponsibility upon the part of fathers and 
mothers. 

An indirect and perhaps inevitable result of the 
attempt of the church to furnish all the religious instruc- 
tion needed by the children has been the lessening of 
responsibility upon the part of fathers and mothers for 
the spiritual welfare of their own. 

The forward movement for the advancement of 
religious education should begin with a vigorous attempt 
upon the part of ministers and educators and editors to 
throw back upon parents the chief responsibility for the 
religious welfare of their children. An earnest effort 
upon the part of fathers and mothers to cultivate the 
friendship of their boys and girls, the sharing of family 
interests and responsibilities between parents and chil- 
dren, the exchange of mutual confidences during the 
turbulent period of adolescence, and especially the 
mutual exchange of hopes in spiritual struggles, will 
advance in a degree beyond calculation the moral and 
religious growth of the young people of America. 

The old system of family prayers and household 
religion has disappeared too largely. Perhaps it was too 
formal and mechanical. In spite of the system, or pos- 
sibly because of it, there was self-suppression and a lack 
of a joyous, victorious type of family piety. Its 
re-establishment seems to many an impossible achieve- 


THE NEXT STEP FORWARD 35 


ment. But the cultivation of a cheerful, practical house- 
hold piety, with Scripture mottoes and hymns and 
blessings and prayers together; the laying of the chief 
emphasis in religion upon a childlike trust in God mani- 
festing itself in daily righteousness and in the gentle 
courtesies of the new chivalry—such household piety 
commends itself alike to the common-sense and the 
sentiments of our American people. The interest and 
the love of parents are already assured in our new enter- 
prise. What ought to be done can be done. Let us inau- 
gurate acrusade for the introduction and acquaintance and 
mutual companionship of parents and children; let us 
arouse the dormant sense of responsibility upon the part 
of parents for their children as the first step in the 
spiritual progress of the twentieth century. 

The second step in the advancement of religious 
education in the United States is the improvement of 
our Sunday schools. The brief history recited above 
shows that between 1780 and 1820 the public-school 
curriculum was revolutionized. The purely religious 
course of study was supplanted by a secular course of 
study. The Sunday school was a providential discovery 
for the crisis which confronted the American people at 
the separation of church and state. And the Sunday 
school has rendered a providential and immortal service 
to the nation. MHarsh criticism of this institution is due 
to the blindness which fails to recognize its providential 
place in American history, and to the injustice which 
fails to appreciate the service which love renders freely 
to our children. 

But the very greatness of the service which the Sun- 
day school has rendered the nation in the past, her unique 
position as the teacher of morality and religion to 
our children, should make us all the more eager to se- 
cure all possible improvement for the future. 

Ido not think that this improvement will arise by 


36 RELIGIOUS EDUCATION ASSOCIATION 


employing teachers generally in our Sunday schools as 
we employ them in our day schools. Many men and 
women whose incomes are far greater than the incomes 
of our teachers in the day schools are serving our Ameri- 
can Sunday schools out of love for the young people. 
It is absurd to speak of men like the late Lewis Miller 
and D. L. Moody, like John Wanamaker and B. F. 
Jacobs, Associate Justice Brewer and Russell Conwell, 
Drs. Hurlbut and Peloubet, like Henry Clay Trumbull 
and Bishop Warren and Bishop Vincent, as mere ‘‘arti- 
sans in teaching,” “‘practicing’’ on the souls of our chil- 
dren. When the profession of teaching in the American 
Sunday school ceases to be a call of duty and a labor of 
love and becomes the drudgery of hirelings, we shall see 
the decadence of the most fruitful form of spiritual 
activity in our churches. 

On the other hand, the members of the church and 
the fathers and mothers of the children taught should at 
least acknowledge the loving service of the Sunday- 
school teachers by furnishing them, at the expense of the 
church, a fine working teachers’ library, with the best 
possible lesson-helps and with the latest appliances and 
objects for illustrating and making interesting the les- 
sons. More, the church ought to furnish her Sunday- 
school teachers an opportunity to kindle afresh their en- 
thusiasm and to enrich their mental and spiritual lives 
by sending them to Chautauqua assemblies and summer 
schools where they can increase their knowledge of the 
Bible and their proficiency in the religious training of the 
children. Surely we can push the organization of non- 
resident classes among Sunday-school teachers for the 
thirty-seven courses already organized by the American 
Institute of Sacred Literature. 

I am not a prophet or the son of a prophet, but I feel 
an inward conviction that during the next ten or fifteen 
years a million people ought to be organized for the 


THE NEXT STEP FORWARD 37 


daily study of the Bible. If we can secure through the 
Institute of Sacred Literature an intelligent grasp of 
each author’s meaning in writing the various books of 
the Bible, and then rekindle enthusiasm by the devo- 
tional study of the Bible as the Word of God, we can 
inaugurate a spiritual revolution among teachers and stu- 
dents in the next twenty-five years, which will be greater 
in its consequences than any other religious revolution 
inaugurated in the history of the church. How more 
fittingly can we prepare for and introduce the Dispensa- 
tion of the Spirit ? 

The third step in the religious advancement of the 
young people of the United States should be taken by 
our private colleges. In these institutions of learning, 
from Yale, Harvard, Hopkins, Chicago, Northwestern, 
and Stanford down to the humblest college founded by 
the weakest church in America, there cannot arise the 
slightest embarrassment over any possible union of 
church and state, or the slightest objection to the more 
vigorous moral and spiritual activity of the profes- 
sors. 

They say in Germany: ‘As the young men in the 
universities think today, so will the nation think tomor- 
row.” We teachers in the private institutions of learning 
owe a greater service to the ideals of the Christian men 
and women who founded our universities and whose sac- 
‘rifices make possible our lives of study than we have yet 
recognized, much less discharged. Moreshould be done 
by us in teaching the Bible as the most potent moral 
literature of the world, and as containing a revelation of © 
the righteousness and love of God in the gift of Jesus 
Christ. It is not creditable to strong universities that 
they maintain chairs in almost all possible subjects—and 
not one of them has a needless chair— it is not credit- 
able that they maintain chairs of dentistry and farriery 
and have no chair of the English Bible. ‘But these 


38 RELIGIOUS EDUCATION ASSOCIATION 


ought ye to have done, and not to have left the other 
undone.” 

When we remember that there are 129,000 young 
people in our private colleges and universities and profes- 
sional schools, as compared with 46,000 in our state uni- 
versities, when we remember that these private colleges 
and universities are not restrained by any fear of the 
union of church and state—surely it becomes our high 
duty, as it is our providential privilege, to set the pace 
of moral and spiritual training in the American universi- 
ties for the twentieth century. But we can do more 
than teach. We canco-operate with the Christian stu- 
dents in promoting the religious life of the universities, 
just as we already co-operate with them in athletics, and 
take them to work beside us in our laboratories, and 
unite with them in scientific and classical clubs. We 
can thus help young people to close the chasm between 
the actual and ideal, and do much to advance the reli- 
gious life of the nation. Above all, in this new era of 
world-expansion, let us present Christ as the hope of the 
race, and appeal to the moral heroism of our students to 
carry the message of eternal life, along with our com- 
merce and our inventions, to all the nations of the earth. 

Fourthly, the teachers in the state universities, and 
especially in the common schools, can do much to 
advance the moral and religious life of the young. We 
must never forget the first maxim of teaching, that 
example is more powerful than precept. We all feel 
that a teacher who is constantly striving in public-school 
work to drag in the dogmas of his church fails to com- 
prehend the genius of the republic and is disloyal to the 
great mass of his supporters who are not members of his 
sect. The public must not permit any acts upon the 
part of teachers which suggest a union of church and 
state. Upon the other hand, the state does not assume 
to invade the sanctity of private life. Indeed, the state 


THE NEXT STEP FORWARD 39 


is glad, on purely public grounds, to secure the finest 
and most ideal characters for public-school work. And 
there are thousands of cases in our public schools where 
a Christian woman, like President McKinley’s sister, of 
Canton, by a sweet, attractive personality and a hopeful, 
cheerful piety, has done more to mold the moral and 
religious life of the children than the minister in the 
pulpit or even the mother in the home. I pray that the 
time may never come when Christian manliness among 
men or Christian saintliness among women will prove a 
bar to public service in the common schools. 

But we are not limited to the mere silent influence of 
example. There is no more objection to a college pro- 
fessor’s attending a meeting of the Y. M. C. A. in the 
city in which his students live than to his witnessing a 
baseball game in which his students participate. There 
need be no more objection to the president of a state 
university attending church, and even at times participa- 
ting in the services, than to a justice of the Supreme 
Court teaching in the Sunday school. The state has 
never interposed an objection to the reasonable activity 
of her servants outside of their official duties. And in 
our state universities those professors are regarded with 
special love who, outside of their prescribed work in the 
class-room, are willing to spend and be spent in helping 
the young people committed to their care to realize their 
intellectual and commercial aims, their social and moral 
aspirations. 

While theoretically, therefore, the state universities 
cannot teach the creed of any church, nevertheless it is 
unjust to characterize them as godless institutions, and 
unwise to overlook their possibilities for service toward 
the solution of the problem which we are studying this 
evening. 

We may even go a step farther. Matthew Arnold, 
who lived and died under the aspersion of heterodoxy, 


40 RELIGIOUS EDUCATION ASSOCIATION 


nevertheless in his report as school inspector of Great 
Britain advocated the reading of the Bible in the public 
schools of England, not in the interest of the church, but 
because he believed this book to represent the highest 
literature of the human race. 

Huxley, who professed agnosticism throughout his 
life as to the superhuman claims of Christ, nevertheless 
pleaded earnestly for the reading of selections from the 
Bible in the public schools of England, on the ground that 
the Bible had shown itself for generations the most 
potent literature for moral culture which the human race 
possesses. Hence he maintained that common-sense and 
science unite in demanding the use of this book for the 
moral training of the young. 

The ordinance of 1787 which, next to the constitution 
of the United States, is the charter of the Northwest, 
declares that “religion, morality, and knowledge being 
necessary to good government and the happiness of man- 
kind, schools and the means of education shall forever 
be encouraged.’”’ Surely this charter, construed either 
technically and verbally, or liberally and in accordance 
with its spirit, gives the teachers of the Northwest the 
right to read before their children selections from that 
book for which Arnold and Huxley pleaded in the name 
of literature and life. 

A narrow and mechanical construction of the law 
may forbid the use of the Lord’s Prayer or the Sermon 
on the Mount in public schools in which the precepts of 
Buddha and Confucius may be read without the slightest 
criticism. The National Educational Association, whose 
instincts for the promotion of the highest interests of the 
children are wiser than the bigotry of secularism, declared 
last summer, by a unanimous vote, in favor of the use of 
selections from the Bible for reading lessons in the pub- 
lic schools. 

Indeed, if we ever reach a scientific knowledge of 


THE NEXT STEP FORWARD 41 


human nature, and if Christ furnishes the only scientific 
solution of its problems, verifiable by the test of experi- 
ment, we shall eventually reach a science of religion; 
and we shall teach that science just as we teach the 
Copernican System—not in the name of the church, or 
in antagonism to it—but in the name of science and for 
the welfare of our children. If, indeed, young people 
pass through a period of storm and stress in their ado- 
lescence, and if Christ alone brings peace to turbulent 
souls; if, indeed, no man ever secures his highest inter- 
ests by selfishly seeking them, and if Christ presents the 
scientific method of human progress in the law of love; 
if, indeed, the human heart eternally aspires after the 
ideal, and if this ideal finds its only objective embodi- 
ment in Christ and its most perfect subjective realization 
through our union with Him, then civilization will yet 
reach the period when Christianity shall become the 
common law of the Republic and the highest science of 
the race. 


SECOND SESSION 


PRAYER 


MR. FREDERICK B. SMITH, 


SECRETARY INTERNATIONAL COMMITTEE YOUNG MEN’S CHRISTIAN 
ASSOCIATIONS, NEW YORK CITY 


Our Heavenly Father, we thank thee for thy mani- 
fold blessings to us, for all the privileges we enjoy in life 
and for the revelation of thyself which thou hast seen fit 
to give in the person of Jesus Christ our Lord. And as 
we assemble together in this Convention, we would lift 
our hearts to thee in earnest prayer, asking that thou wilt 
grant the presence and the power and the spirit of Jesus 
Christ. We thank thee, dear Lord, not only for Jesus 
Christ, but we thank thee for the church that he founded 
upon earth, for all its magnificent and splendid record in 
the years that have passed, and for all the methods that 
are being used today to advance its truth and build up its 
cause. We thank thee, too, for thy Holy Word, that reve- 
lation of thyself which thou hast given; and as we meet 
together this morning we unite in praying that the study 
of thy Word may be greatly increased and that its 
majestic truths may be unfolded, that we may come to 
know of the things that are truly worth while. 

We thank thee, O God, not only for thy church and 
for thy Word, and for Jesus Christ our Lord, but we 
thank thee for the saints of God who have stood true 
during all the years that have passed. Our hearts are 
made sad when we remember that sometimes those who 
have stood for thy truth have suffered martyrdom. And 
yet, our Father in Heaven, as we worship thee this morn- 
ing, we praise thee that thou hast given in the past such 
a spirit of loyalty for truth to those that have followed 

42 


PRAYER 43 


thee in other years that they have not counted their lives 
dear unto themselves, but have shed their blood and have 
given up life that thy gospel might be proclaimed and 
preserved. 

O God, we thank thee for the stubbornness of reli- 
gious conviction and of the religious power in the past. 
We pray that there may be no waning of such a spirit; 
but as the days swiftly come and go, bringing us from 
one scene to another, may there be more and more of 
those who shall stand for the truth as they believe it. 

Hear our prayer for thy blessing upon the deliberations 
of this Convention today. Our Father in Heaven, some 
of us are constrained to believe that there has come an 
opportune time to pause and for a moment to think over 
the oldtruths again. We pray that thou wilt forgive in us 
the errors of the past. We do worship thee and praise 
thee that over and beyond the errors of men thou hast 
seen fit to have thy truth go on; and Lord we pray that 
the mistakes of the past may not be repeated in the 
future. Believing as we do that there must ever come 
to us better truths and better ways of applying them, we 
meet this morning and pray for thy blessing, that our 
deliberations may be without passion and without preju- 
dice: may we come as one united body, one group of 
united people, believing in God and Jesus Christ his Son. 
May we unite together our thought that thy cause may be 
advanced, the strongholds of evil torn down, and the gos- 
pel of Jesus Christ proclaimed with even greater power. 

Hear us in our morning prayer. And now as we 
close our petition, we ask that the Spirit who has ever 
been striving with men and guiding their thoughts, may 
be with us. We are yet reminded that the best revela- 
tions of thyself have not been the revelations of flesh 
and blood, but have been the revelations of thy Spirit. 
Grant us the Spirit’s guidance and power. We ask it in 
the name of Jesus Christ our Lord. Amen. 


RELIGIOUS EDUCATION AS A PART OF 
GENERAL EDUCATION 


PROFESSOR GEORGE ALBERT COE, Pu.D., 
NORTHWESTERN UNIVERSITY, EVANSTON, ILLINOIS 


The modern conception of religious education takes 
the form of an argument. True education, it says, must 
develop all the normal capacities of the mind; religion 
is one of these normal capacities; therefore true educa- 
tion includes education in religion. If, for any reason, 
the state does not impart religious training, then the home 
and the church must assume the whole task. This task 
is no mere appendix to general education, but an essen- 
tial part thereof. It is not a special or professional mat- 
ter which, like training in the fine arts, may be left to 
individual taste or ambition. Religious education must 
be provided for all children, and institutions that provide 
it for any children are organs of the general educational 
system. 

This view is modern in the sense that a new awaken- 
ing to it is upon us; it is modern in the sense that the 
exclusion of religious instruction from the public schools 
has given it peculiar emphasis and peculiar form; yet, in 
one form or another, it is as old as civilization. The 
theory that there can be any education that does not 
include religion; the theory that looks upon our so-called 
secular schools as a scheme of general education, leaving 
religious training as a mere side issue, is so new as to be 
almost bizarre. If, therefore, any new idea is before us 
for our judgment, the question should be formulated as 
follows: What shall we think of the strange notion that 
men can be truly educated without reference to the devel- 
opment of their religious nature? 

44 


RELIGION IN GENERAL EDUCATION 45 


It is well, however, to think through the old idea in 
order to see whether it is, in any full sense, a modern idea 
also. In the present state of educational philosophy and 
of religious thought, can we make good the assertion 
that sound general education must include religion? If 
so, what shall we think of the education, commonly called 
general, that leaves religion out? What follows, also, with 
respect to the present relative isolation of religious edu- 
cation from our school system and our school methods? 

The central fact of the modern educational movement 
is recognition of the child as a determining factor in 
the whole educational scheme. The child is a living 
organism, a being that grows from within by assimilation, 
not from without by accretion. Therefore the laws of the 
child-mind yield laws for educating the child, laws as to 
method, and laws as to material. Education is not to 
press the child into any prearranged mold, but to bring 
out his normal powers in their own natural order. 

Religious education has commonly proceeded from 
the opposite point of view, namely, from a fixed system 
of religion to which the child is to be shaped. If, then, 
religion is to find any place in a general scheme of edu- 
cation under modern conditions, some kind of settle- 
ment must be effected between these opposing points of 
view. If we start from the modern philosophy of educa- 
tion, our question is this: Is the human being essentially 
religious, or only adventitiously so? Does religious 
nurture develop something already there in the child, or 
does it merely attach religion to the child, or the child 
to religion? On the other hand, if we start from the 
standpoint of religion, our question is: Does not all edu- 
cation aim to fit the child for some goal or destiny; and, 
if so, how does religious education differ from any other 
except through its definition of the goal? 

That the child has a religious nature can be asserted 
with a degree of scientific positiveness that was never 


46 RELIGIOUS EDUCATION ASSOCIATION 


possible before the present day. First, every theory 
that makes religion a mere by-product of history has 
been almost universally abandoned. Religion has come 
up out of the mind of man as a natural response to uni- 
versal experience. There is debate as to the content, the 
utility, and the significance of this response, but none as 
to its naturalness. The psychology of the day finds that’ 
religion is as deeply rooted in human nature as any of 
the higher instincts or impulses that distinguish man from 
lower orders of life. 

The idea that religion belongs to man as such has 
been reinforced in recent years by accumulating evidence 
that the development of the human individual runs paral- 
lel, in a general way, to the evolution of man. The indi- 
vidual is said to recapitulate the history of his race. It 
follows that the mighty power and pervasiveness of 
religion in general history are to be looked for in minia- 
ture in child-life. 

Observation confirms this presumption. The kinder- 
garten, the highest outward expression of our knowledge 
of child-nature, is squarely built upon the religiousness 
of the child. Frébel’s whole plan of education revolved 
around the thought that God is a present reality within 
us and within nature about us, and that the end of edu- 
cation is to make us conscious of his presence. This was 
a philosophical idea, of course, but to Frébel’s eye, and 
according to the experience of kindergartners, the child 
freely, joyously responds to it. 

The same observation has been made within the home 
circle. What is that wondrous reverence and sense of 
dependence with which little children look up to their 
parents, sometimes actually believing that the father is 
God, but the first stage of the feeling of absolute de- 
pendence which Schleiermacher declared to be the essence 
of religion? The appetite of children for fairy-tales, 
wonder-stories, and heroic legends reveals the very same 


RELIGION IN GENERAL EDUCATION 47 


impulse that once peopled the woodlands, the moun- 
tains, and the sea with supernatural beings, heard in the 
thunder the voice of the storm-god, beheld in the rising 
sun the very face of divinity, and traced our human 
pedigree back to demigods. 

The evidence becomes piercingly luminous in the 
period of adolescence, when childhood culminates and 
pauses before settling into the fixed forms of manhood. 
Adolescence reveals in the blossom the seeds that were 
germinating through infancy and childhood. What dis- 
tinctly human quality —one not shared with the brutes— 
is more characteristic of adolescence than susceptibility 
to the ideal longings that culminate in religion? Inter- 
fused with the hero-worship, the romanticism, the truth- 
and beauty-seeking, the self-consciousness of youth, is a 
reaching out after something more satisfying than all 
that our eyes see and our hands handle. 

The philosophy of religion goes one step farther, and 
declares that analysis of human consciousness in its 
three phases—the true, the good, and the beautiful — 
reveals the idea of God as implicit in the whole of our 
conscious life. 

Here religious education takes itsstand. It declares, 
with all the authority of the history of the race, with all 
the authority of sound observation and analysis, that 
religion is an essential factor of the human personality, 
and that, therefore, a place must be found for religious 
education within general education. . 

We reach this conclusion from the pedagogical point 
of view. But there is also a religious point of view. 
The pedagogue says: ‘Bring out what is already in the 
child.” Religion says: ‘Bring the child into obedience 
to the will of God.” Apparently education is guided by 
what the child already is, whereas religion prescribes 
what he must become. Can we unite these two points of 
view ? 


48 RELIGIOUS EDUCATION ASSOCIATION 


The case is not different for religious education from 
what it is for education universally. The reason why 
schools exist at all is threefold: because children cannot 
remain children; because what happens tothem during 
childhood affects their maturity for good or ill; and be- 
cause adults know which is the better life and can help 
children to attain it. What adults know of the good life 
does and must preside over all education whatsoever. 
The material put before the child is always selected, and 
it should be adapted not only to the child’s spontaneous 
interests, but also to producing the kind of man we wish 
him to be. 

At this point the educational reform has been some- 
what halting. Is the end of education knowledge, or 
culture, or power? Is it intellectual or ethical? Is it 
individual or social? Just at present there is a flood-tide 
of sentiment that asserts that the end is neither knowl- 
edge, nor culture, nor power as such, nor anything else 
that is merely individual, but rather social adjustment 
and efficiency. This is a favorable moment for religion 
to lift up her voice and proclaim that within her hand is 
the final meaning of life, and that to her belongs, not 
only a place, but the supreme place, in determining the 
end of education. 

The point of view of the-child-that-is and the point 
of view of the-man-he-should-become are reconciled 
through the insight that the later self is preformed in the 
earlier. Itis possible to make education ethical because 
the child’s nature is ethical; social because it is social. 
The ethical authority to which the child is taught to bow 
is already within the child himself. It is the same with 
religious education; it is the same with specifically Chris- 
tian education. God has made us in his own image and 
likeness; he has formed us for himself, and there is a 
sense in which, as one of the Fathers said, the soul is 
naturally Christian. 


RELIGION IN GENERAL EDUCATION 49 


At this point religious thought transfigures the whole 
idea of education. The chief factor in the process is no 
longer the text-book; it is no longer the teacher; it is 
God who preforms the child for himself, plants within 
him the religious impulse, and grants to parents and 
teachers the privilege of co-operating to bring the child 
to a divine destiny. The time is not far behind us when 
men failed to connect the thought of childhood or the 
thought of education with the thought of God. They 
put education and religion in sharp antithesis, making 
one a human process, the other divine. Even today 
there is distrust of religious education lest it shall leave 
conversion and religious experience out of the account. 
But in reality infancy, childhood, and adolescence are 
themselves a divinely appointed school of personal reli- 
gion, a school in which the divine Spirit is prime mover 
and chief factor. Religion does not flow from the 
teacher to the child; it is not given, or communicated, 
or impressed, merely from without; it is a vital impulse, 
and its source is the source of all light and life. In the 
normal unfolding of a child’s soul we behold the work 
of the Logos who gives himself to every man coming 
into the world. When the Logos comes to a child, he 
comes to his own, and it isin the profoundest sense 
natural that the child should increasingly receive him as 
the powers of the personality enlarge. 

The thought of God works a further transformation 
in our thought of education. For God’s will compasses 
all the ends, his presence suffuses all the means, and his 
power works in all the processes of it. Accordingly, 
religious education is not a part of general education, it 
zs general education. It is the whole of which our 
so-called secular education is only a part or a phase. 
Religious education alone takes account of the whole per- 
sonality, of all its powers, all its duties, all its possibili- 
ties, and of the ultimate reality of the environment. The 


50 RELIGIOUS EDUCATION ASSOCIATION 


special hours, places, and material employed in religious 
training do not stand for any mere department; they 
repesent the inner meaning of education and of life in 
their totality. 

Our practical problem, therefore, is greater than that 
of organizing a good Sunday school and promoting reli- 
gioninthehome. The spirit of religion must be infused 
into the whole educational organism. Religion has not 
separated itself from general education, but public edu- 
cation has separated itself from the vine of which it is a 
branch. Yet not wholly, for there are leaders of public 
instruction who see that the end of education is one with 
the end of life, and that, though religious instruction be 
excluded from the schools, the spirit of religion should 
pervade the whole system. The time has not come, it is 
not very near, when the public school can resume the 
work of specific religious instruction. We must first 
learn more of Christian union. But we are needlessly 
squeamish regarding the limits of the moral and spiritual 
functions of our school system. The system exists as an 
expression of the ideals of our civilization. In the most 
democratic state there is no reason why ideals that are 
common to the people should not be expressed in the 
people’s schools, even though some citizens should dis- 
approve. We shall never secure an ideal school system 
by consulting the citizen who has the fewest ideals. 
Why not assume that some principles of the spiritual life 
are already settled, and that these principles are to con- 
trol our schools? Why should not moral training be 
made to approach nearer and nearer to the fully unified 
ideal that is found in our religion ? 

On the other hand, it behooves the home and the 
church, realizing that they are members of the general 
educational organism, to relate their work more closely 
to that of the public school, the high school, and the col- 
lege. Religious education is not peculiar in method, but 


4 


RELIGION IN GENERAL EDUCATION 51 


only in its aim and in the material as determined by the 
aim. All the results of modern progress in educational 
philosophy, methods, and organization belong to the 
home and the church as much as to the state schools. 

Existing organs and methods of religious training— 
the Sunday school, the young people’s society, the junior 
and intermediate societies, the Young Men’s Christian 
Associations, the catechism, the lesson systems and 
lesson-helps—arose, for the most part, in response to 
special needs, and were adopted with no clear conscious- 
ness of their possible place in a general scheme of educa- 
tion. This is not a matter of reproach at all. On the 
contrary, these things have all pursued the normal course 
of development, which consists first of all in doing the 
thing that is immediately needed, the theory being left 
for later working out. But when the theory has been 
worked out, then the organ that arose in an incidental 
way may attain to higher usefulness through understand- 
ing of its nature, laws, and relations. 

This self-conscious, fully reflective step must now be 
taken. There is a great body of pedagogical philosophy 
that must be assimilated. There are principles of teach- 
ing that must be observed. There is knowledge of the 
child-mind that must be utilized. There are riches of 
knowledge in many directions that are waiting to be con- 
secrated to Christ in the service of children and young 
people. 

We cannot longer neglect these things and remain 
guiltless. The light has dawned, and we must love light 
rather than darkness. Both the home and the church 
must rise to their privilege of being parts of the general 
organism of education. They must realize that they are 
under as much obligation as the principal or the teachers 
ina public school to study the child, to master the mate- 
rial and methods of education, and to acquire skill in the 
educational process. Vastly more time and vastly more 


52 RELIGIOUS EDUCATION ASSOCIATION 


money must be devoted to this service, and we must 
never regard either home or church as normally success- 
ful until it is no longer the exception but the rule for 
children to ‘grow up Christians, and never to know them- 
selves as being otherwise.’ 


PROFESSOR EDWIN D. STARBUCK, Pu.D., 

LELAND STANFORD JUNIOR UNIVERSITY, STANFORD, CALIFORNIA 

We are here today because the world will not stand 
still. Each age has its new thought, its new ideas, and 
its new duties. Each generation must shape its prob- 
lems afresh. There is an educational ideal that belongs 
peculiarly to each age. There is no “ new education” 
any more than there is a new poetry or a new music. 
Still, it is true of education as of poetry and music, 
that along with the changing modes of life and thought 
it takes on different coloring. It has been the purpose 
of education always to interpret the best life of the world 
anew to each generation; to bring each child into pos- 
session of the truest heart wisdom of the race; to beau- 
tify and enrich society through perfecting its individual 
units. 

This has been a difficult task, especially in matters of 
religion. It has usually been under compulsion that 
religion has been forced to accept and utilize newer con- 
ceptions of astronomy, physics, biology, andhistory. It 
is safe to assert that a change in this respect has come 
about. Religious people are at last learning to look for 
the revelations of ever-widening truth as their chief busi- 
ness in life, rather than to guard and cherish some for- 
mula or custom. We appreciate as never before that, as 
our views of the world change and our ideas take on new 
shades of emphasis, religious education must re-form its 
methods and subject-matter. 

I wish to mention three growing world-conceptions 
which have been gaining momentum in recent years, and 


RELIGION IN GENERAL EDUCATION 53 


are taking possession of human life; and which must be 
incorporated into our methods and ideals of religious 
education, as they have already been recognized rather 
extensively in secular education. They are these: the 
developmental conception of world-processes, the growth 
of individualism, and the recognition of society as an 
organism. 

I. The growth conception. The universe seems to 
be in a process of becoming, of self-revelation. It flows. 
It is dynamic and not static. It seems to be moving on 
in obedience to a purpose, no one fully knows what. 
For a long time this truth has been accepted piecemeal. 
Men have readily believed that it was by this process of 
unfolding, of development, of evolution, that the worlds 
were made; that the continents and seas, mountains and 
valleys were formed ; that languages, governments, and 
institutions have taken shape. But while affirming the 
great truth, we have been inclined to make reservations; 
governments were given by God for the control of man; 
man was created at a specific time and out of hand; the 
Bible was a definite ‘“‘revelation” to man and ready- 
formed. But these idols have been shattered one by 
one. The facts of embryology, comparative anatomy, 
geology, biblical history, and criticism have conspired to 
compel mankind to stand face to face with the naked 
truth that growth is the method of life; that the divine 
Life as the reality of the universe is in a process of eter- 
nal change, transition, and self-revelation. 

What, now, are some of the implications for religious 
education of the acceptance of the developmental point 
of view? A few of the central ones may be noted by 
way of illustration. 

I. Religions grow. Religion is a part of life. It 
is not something tacked on, something which has come 
ab extra. Itsprings up within and out of life itself. We 
shall never be workers together with God in the largest 


54 RELIGIOUS EDUCATION ASSOCIATION 


way and truest sense as long as we keep the false distinc- 
tion between the world of nature and the world of 
grace. 

2. Religious education is a part of education in its 
largest sense. The Sunday school is already happily 
borrowing from ‘‘secular” education, not only teachers, 
but methods and curriculum, in so far as they apply. 
The feeling of the unity of life must lead us to feel the 
weakness of the distinction between secular and religious 
education. The end of all education must center in the 
deepest and highest products of development — the spir- 
itual life. 

3. The Bible is a product of world-development and 
a record of race-history. Its value is in leading people 
to feel the movement of spirit— the ebb and flow, the 
strife, pain, and victory —of a devout people, and to 
awaken in those of the present time the same stirring of 
soul and struggle and victory as are there set forth in 
bold perspective. 

4. The end of Sunday-school and other religious in- 
struction is growth— growth of individuals and society. 
We have many substituted and less worthy ends in reli- 
gious education. Inthe Sunday school, for example, we 
want large classes, or we desire to make the Sunday 
school the feeder of the church, or we set before our- 
selves the purpose of trying to teach as much as possible 
of the Bible. If we would keep in mind that the end we 
have in view is the spiritual development of our children, 
these would fall away as mere rags and husks. We would 
look into the lives and hearts of our children, and inevi- 
tably be drawn to them with a sympathetic devotion 
which would make us wiser in ways and means of help- 
ing them than we are. 

Our question would always be: “Taking this child as 
it is today, what can I best do to call out its life to 
respond to the true and good and beautiful?” The 


RELIGION IN GENERAL EDUCATION 55 


object of the mother is not to get as much bread and 
meat as possible down the child, but to give it that by 
which it can grow. Teach the Bible, to be sure, and 
such particular parts of it as will fit the child’s needs; 
but use it as ameansand not asanend. Teach whatever 
is the best food now for the pupil’s good. In early years 
it may be fairy-stories with the morals left in, skilfully 
selected, to be sure, as Felix Adler in his Woral Instruc- 
tion of Children has wisely shown the way, in order to 
impress the thing to be taught. In youth the end may 
be reached by the stirring poems of Matthew Arnold 
and Browning, or essays of Emerson and Carlyle, or 
novels of George Eliot, as well as by the literature of 
the Bible. 

5. We shall be led to respect the needs of chil- 
dren as distinct from those of adults. The curriculum 
of religious instruction has been devised by adults who 
have forgotten how it seems to be a child. The almost 
uniform methods and subject-matter for all ages of pupils 
testify to the fact. Ultimately there should be a cur- 
riculum for the Sunday school, as skilfully graded as for 
the day school. At any cost, the needs of children 
should be respected. Childhood is the arena in which 
the problems of race-development are to be fought out. 
With the help of John Fiske, we are coming to see as 
never before the meaning of the Master when he took a 
child and said: ‘‘Of such is the kingdom of heaven.” 
The child comes freighted with the result of millenniums 
of race-experience. It is the essence of world-wisdom 
in germ, the God-life incarnate. It is our work as 
teachers, by all the skill we have, to bring into realiza- 
tion its latent possibilities. 

II. Another conception which has been gaining 
ground and more and more influencing our ideals is the 
recognition of the worth of the individual. The time 
was, a few centuries ago, when the machinery of the 


56 RELIGIOUS EDUCATION ASSOCIATION 


social and institutional order had swallowed up the indi- 
vidual. Persons existed for kings and armies and the 
church. Education existed chiefly to fit men for the 
church and to prepare them for heaven. We still have 
remains of that conception in the songs, sermons, and 
customs which depreciate in the extreme the worth of 
this life—‘‘a vale of tears’’—and of the individual—‘‘a 
worm of the dust.” The old scheme was a mill in which 
to grind people through such a mold that they would fit 
the church ox state or heaven. 

Gradually men have fought their way to such a 
degree of emancipation as to come into possession of 
their own souls. The record of the struggle has given 
us the Reformation, at first an imperfect victory; for, as 
Davidson says, ‘“ Protestantism, after its first enthusiasm 
of negation was over, more and more belied its first 
principles and bowed down before authority.” This 
movement gave us the enlightenment, the philosophies 
of Descartes, Locke, Kant, and Hegel. In an exagger- 
ated form it broke out in the French Revolution and 
through Rousseau. It is recorded in the establishment 
of democracies and republics. It speaks through the - 
Declaration of Independence, strikes, and labor unions, 
and in the ethics of freedom and individualism and 
hedonism. The record of this movement has been 
expressed in the educational theories of those who have 
stood as the great exponents of education— Comenius, 
Pestalozzi, Herbart, Rosmini, Horace Mann, and espe- 
cially in Frébel. The recognition of individuals and 
individual needs has been, in fact, the dominant note in 
the message of the great educators. It is a chord to 
which ‘secular’? education is more or less vitally 
responding. It represents one of the great needs in 
religious education. 

What are its implications in respect to the problem 
of religious education? It furnishes a new motive for 


RELIGION IN GENERAL EDUCATION 57 


religious work. The end is not far off in some remote 
sphere or other world. It is here and now—to do what 
we can to help and inspire and beautify these individual 
lives in which the seeds of truth may germinate and 
grow. Our work is like that of the gardener—to tend; 
and cultivate, and watch; if it is a rose, to try to produce 
the most beautiful rose; if it is a lily, then make it a 
perfect lily. 

It is through the enrichment that comes from differ- 
ent tastes and insights that our common grasp of truth 
and hold on life increase. Differentiation and variation 
are inseparably bound up with the growth-process. No 
two things are alike. Each individual is God’s under- 
study, and he never repeats himself. When we catch 
the full significance of it, we shall break away from much 
of the uniformity that now hampers us. We expect people 
to profess the same beliefs, enjoy the same kind of serv- 
ices, study the same lessons and in the same way. We 
shall drop much of the prescribed work and perhaps 
follow ¢opfics instead of set lessons, many days or even 
months, if they represent the lines along which the per- 
sons we are instructing are growing normally. We shall, 
many times, be learners along with our pupils. 

Not long since, in addressing some ministers on the 
treatment of doubt in young people, I made a plea for 
approaching them with sympathy, since doubt for this or 
that person may represent a necessary and normal step 
in his development. In the discussion following, an 
elderly man who had been a successful and revered 
teacher in a theological seminary, said: ‘‘I have learned 
when a young man is in doubt to approach him, not only 
with sympathy, but with a great deal of reverence, 
because I have found that the great things of life are 
working themselves out there.” The end of education 
and of life is to realize to the fullest extent the divine 
life as it is coming to light in individual souls. 


58 RELIGIOUS EDUCATION ASSOCIATION 


III. Now that individualism is becoming a realized 
fact, now that each person can stand apart from and above 
the thraldom of society and the trammels of a material 
existence, what have we? Often a swaggering conceit, 
social irresponsibility, anarchism social and political, 
exaggerated individualism in ethics and religion. But 
these are the price we have had to pay for a great con- 
quest. 

At the same time, there has been growing side by 
side with individualism, perhaps a little in its wake, a 
fuller recognition of society as an organism. The devel- 
opment of the one is the condition of the other. A 
society exists only through its units. A social con- 
science can never arise apart from a sense of individual 
responsibility. One might easily trace the records in 
history and in contemporary life of the growing sense of 
“solidarity.” The present Convention is a sufficient 
index of the importance we feel of finding our life 
through each other, of uniting our interests, out of our 
common thought to start an impulse whose force shall 
be felt throughout our national life. ‘No man liveth 
to himself, and no man dieth to himself.” 

Through the appreciation of society as an organism 
there is opening up before us a perfected life which 
shall reflect in its interrelations and organized forms a 
grander future than before had seemed possible—larger, 
as the whole is larger than its parts; more beautiful, as 
a harmony is more beautiful than a single note; more 
stimulating, inasmuch as through it the lines for indi- 
vidual expression open in every direction; more inspir- 
ing, since each person feels the pulsing life of every 
other. 

This conception must, likewise, bear fruit in religious 
education. Here again we shall find a new impulse for 
our work. The work of education is social and not 
selfish. Instead of whining about our eternal salvation 


RELIGION IN GENERAL EDUCATION 59 


and begging for blessings, we are to be up and active. 
Then our happiness and our salvation will take care of 
themselves. Our chief business today is to live beauti- 
fully and helpfully in this present world, trusting God 
for the future; to labor for a perfected personal and- 
social life, believing that human genius and human con- 
science, in whatever sphere we find ourselves, working 
together with Him, can meet and master the problems of 
human destiny. 

We shall change in some respects our preparation for 
religious work. We may be led to study more sociology 
and less theology, more psychology and less homiletics, 
and more ethics even if it sacrifices some Hebrew and 
Greek. We may hear more of social righteousness and 
less of personal salvation from our pulpits. We shall 
develop, conserve, and utilize more the social instincts 
in young people, rather than disparage and condemn 
them as making against religion. We shall make 
religious organizations reflect the community life, and 
become centers for the stimulation of a higher kind of 
social responsibility. 

The business of religious education is to feel the cur- 
rents of life that are moving about us and to translate 
them into religion; to appreciate some of the vital forces 
in religion and to translate them into life. These three 
facts—the world and life as dynamic, the worth of the 
individual, and society as an organism—have developed 
into great world-conceptions. It will be well if they are 
incorporated into our methods and ideals of religious 
education. 


RELIGIOUS EDUCATION AS CONDITIONED BY 
MODERN PSYCHOLOGY AND PEDAGOGY 
PROFESSOR JOHN DEWEY, Pu.D., 

THE UNIVERSITY OF CHICAGO, CHICAGO, ILLINOIS 

So far as I see, psychological theory at present sim- 
ply emphasizes and reinforces some general principles 
which accompany a practical movement that is already 
going on, deriving its main motives from general con- 
siderations. Psychology has no peculiar gospel or rev- 
elation of its own to deliver. It may, however, serve to 
interpret and illuminate some aspects of what is already 
going on, and thereby assist it in directing itself. 

I shall endeavor to present simply one principle 
which seems to me of help in this interpretation: the 
stress laid in modern psychological theory upon the 
principle of growth and of consequent successive expan- 
sions of experience on different levels. Since the mind 
is a growth, it passes through a series of stages, and only 
gradually attains to its majority. That the mind of the 
child is not identical with the mind of the adult is, of 
course, no new discovery. Aftera fashion, everybody has 
always known it; but for a long, long time the child was 
treated as if he were only an abbreviated adult, a little 
man or a little woman. His purposes, interests, and 
concerns were taken to be about those of the grown-up 
person, unlikenesses being emphasized only on the side 
of strength and power. 

But the differences are in fact those of mental and 
emotional standpoint, and outlook, rather than of degree. 
If we assume that the quality of child and adult is the 
same, and that the only difference is in quantity of 
capacity, it follows at once that the child is to be taught 


down to, or talked down to, from the standpoint of the 
60 


PSYCHOLOGY AND PEDAGOGY OF RELIGION 61 


adult. This has fixed the standard from which alto- 
gether too much of education and instruction has been 
carried on, in spiritual as well as in other matters. 

But if the differences are those of quality, the whole 
problem istransfigured. It is no longer a question of 
fixing over ideas and beliefs of the grown person, until 
these are reduced to the lower level of childish appre- 
hension in thought. It is a question of surrounding the 
child with such conditions of growth that he may be led 
to appreciate and to grasp the full significance of his own 
round of experience, as that develops in living his own life. 
When the child is so regarded, his capacities in refer- 
ence to his own peculiar needs and aims are found to be 
quite parallel to those of the adult, if the needs and 
aims of the latter are measured by similar reference to 
adult concerns and responsibilities. 

Unless the world is out of gear, the child must have 
the same kind of power to do what, as a child, he really 
needs to do, that the mature person has in his sphere of 
life. In a word, it is a question of bringing the child to 
appreciate the truly religious aspects of his own grow- 
ing life, not one of inoculating him externally with 
beliefs and emotions which adults happen to have found 
serviceable to themselves. 

It cannot be denied that the platform of the views, 
ideas, and emotions of the grown person has been fre- 
quently assumed to supply the standard of the religious 
nature of the child. The habit of basing religious in- 
struction upon a formulated statement of the doctrines 
and beliefs of the church is a typical instance. Once 
admit the rightfulness of the standard, and it follows 
without argument that, since a catechism represents 
the wisdom and truth of the adult mind, the proper 
course is to give to the child at once the benefit of 
such adult experience. The only logical change is a 
possible reduction in size—a shorter catechism, and 


62 RELIGIOUS EDUCATION ASSOCIATION 


some concessions —not a great many —in the language 
used. 

While this illustration is one of the most obvious, it 
hardly indicates the most serious aspect of the matter. 
This is found in assuming that the spiritual and emo- 
tional experiences of the adult are the proper measures 
of all religious life; so that, if the child is to have any 
religious life at all, he must have it in terms of the same 
consciousness of sin, repentance, redemption, etc., which 
are familiar to the adult. So far as the profound sig- 
nificance of the idea of growth is ignored, there are 
foisted, or at least urged, upon the child copies of the 
spiritual relationships of the soul to God, modeled after 
adult thought and emotion. Yet the depth and validity 
of the consciousness of these realities frequently depend 
upon aspirations, struggles, and failures which, by the 
nature of the case, can come only to those who have 
entered upon the responsibilities of mature life. 

To realize that the child reaches adequacy of religious 
experience only through a_ succession of expressions 
which parallel his own growth, is a return to the ideas of 
the New Testament: ‘‘When I was a child I spoke asa 
child; I understood —or looked at things —as a child; I 
thought —or reasoned about things—as a child.” It is 
to return to the idea of Jesus, of the successive stages 
through which the seed passes into the blade and then 
into the ripening grain. Such differences are distinctions 
of kind or quality, not simply differences of capacity. 
Germinating seed, growing leaf, budding flower, are not 
miniature fruits reduced in bulk and size. The attaining 
of perfect fruitage depends upon not only allowing, but 
encouraging, the expanding life to pass through stages 
which are natural and necessary for it. 

To attempt to force prematurely upon the child 
either the mature ideas or the spiritual emotions of the 
adult is to run the risk of a fundamental danger, that of 


PSYCHOLOGY AND PEDAGOGY OF RELIGION 63 


forestalling future deeper experiences which might other- 
wise in their season become personal realities to him. We 
may make the child familiar with the form of the soul’s 
great experiences of sin and of reconciliation and peace, 
of discord and harmony of the individual with the 
deepest forces of the universe, before there is anything 
in his own needs or relationships in life which makes it 
possible for him to interpret or to realize them. 

So far as this happens, certain further defects or per- 
versions are almost sure to follow. First, the child may 
become, as it were, vulgarly d/asé. The very familiarity 
with the outward form of these things may induce a cer- 
tain distaste for further contact with them. The mind is 
exhausted by an excessive early familiarity, and does not 
feel the need and possibility of further growth which 
always implies novelty and freshness —some experience 
which is uniquely new, and hitherto untraversed by the 
soul. Second, this excessive familiarity may breed, if 
not contempt, at least flippancy and irreverence. Third, 
this premature acquaintance with matters which are not 
really understood or vitally experienced is not without 
effect in promoting skepticism and crises of frightful 
doubt. It is a serious moment when an earnest soul 
wakes up to the fact that it has been passively accepting 
and reproducing ideas and feelings which it now recog- 
nizes are not a vital part of its own being. Losing its 
hold on the form in which the spiritual truths have been 
embodied, their very substance seems also to be slipping 
away. The person is plunged into doubt and bitterness 
regarding the reality of all things which lie beyond his 
senses, or regarding the very worth of life itself. 

Doubtless the more sincere and serious persons find 
their way through, and come to some readjustment of the 
fundamental conditions of life by which they re-attain a 
working spiritual faith. But even such persons are 
likely to carry with them scars from the struggles 


64 RELIGIOUS EDUCATION ASSOCIATION 


through which they have passed. They have undergone 
a shock and upheaval from which every youth ought, if 
possible, to be spared, and which the due observance of 
the conditions of growth would avoid. There is some 
danger that we shall come to regard as perfectly normal 
phenomena of adolescent life certain experiences which 
are in truth only symptoms of maladjustment resulting 
from the premature fixation of intellectual and emotional 
habits in the earlier years of childhood. Youth, as dis- 
tinct from childhood, is doubtless the critical time in 
spiritual experience; but it would be a calamity to exag- 
gerate the differences, and to fail to insist upon the 
more fundamental principle of continuity of develop- 
ment. 

In other cases there does not seem to be enough 
fundamental seriousness; or else the youth lives in more 
distracting circumstances. So, after a brief period of 
doubt, he turns away, somewhat calloused, to live on the 
plane of superficial interests and excitements of the world 
about him. When none of these extreme evils result, 
yet something of the bloom of later experience is rubbed 
off; something of its richness is missed because the 
individual has been introduced to its form before he can 
possibly grasp its deeper significance. Many persons 
whose religious development has been comparatively 
uninterrupted, find themselves in the habit of taking for 
granted their own spiritual life. They are so thoroughly 
accustomed to certain forms, emotions, and even terms 
of expression, that their experience becomes convention- 
alized. Religion is a part of the ordinances and routine 
of the day rather than a source of inspiration and renew- 
ing of power. It becomes a matter of conformation 
rather than of transformation. 

Accepting the principle of gradual development of 
religious knowledge and experience, I pass on to men- 
tion one practical conclusion: the necessity of studying 


: 


PSYCHOLOGY AND PEDAGOGY OF RELIGION 65 


carefully the whole record of the growth, in individual 
children during their youth, of instincts, wants, and 
interests from the religious point of view. If we are to 
adapt successfully our methods of dealing with the child 
to his current life experience, we have first to discover 
the facts relating to normal development. The prob- 
lem is a complicated one. Child-study has made a 
beginning, but only a beginning. Its successful prosecu- 
tion requires a prolonged and co-operative study. There 
are needed both a large inductive basis in facts, and the 
best working tools and methods of psychological theory. 
Child-psychology in the religious as in other aspects of 
experience will suffer a setback if it becomes separated 
from the control of the general psychology of which 
it isa part. It will also suffer a setback if there is too 
great haste in trying to draw at once some conclusion 
as to practice from every new set of facts discovered. 
For instance, while many of the data that have been 
secured regarding the phenomena of adolescence are 
very important in laying down base lines for further 
study, it would be a mistake to try immediately to extract 
from these facts a series of general principles regarding 
either the instruction or education of youth from the 
religious point of view. The material is still too scanty. 
It has not as yet been checked up by an extensive study 
of youth under all kinds of social and religious environ- 
ments. The negative and varying instances have been 
excluded rather than utilized. In many cases we do not 
know whether our facts are to be interpreted as causes or 
effects; or, if they are effects, we do not know how far 
they are normal accompaniments of psychical growth, or 
more or less pathological results of external social 
conditions. 

This word of caution, however, is not directed against 
the child-study in itself. Its purport is exactly the 
opposite: to indicate the necessity of more, and much 


66 RELIGIOUS EDUCATION ASSOCIATION 


more, of it. It will be necessary to carry on the investi- 
gation in a co-operative way. Only a large number of 
inquirers working at the same general question, under 
different circumstances, and from different points of 
view, can reach satisfactory results. If a Convention 
like this were to take steps to initiate and organize a 
movement for this sort of study, it would mark the dawn 
of a new day in religious education. Such a movement 
could provide the facts necessary for a positive basis of 
a constructive movement; and would at the same time 
obviate the danger of a one-sided, premature generaliza- 
tion from crude and uncertain facts. 

I make no apology for concluding with a practical 
suggestion of this sort. The title of my address, “The 
Relation of Modern Psychology to Religious Education,” 
conveys in and of itself a greater truth than can be 
expressed in any remarks that I might make. The title 
indicates that it is possible to approach the subject of 
religious instruction in the reverent spirit of science, 
making the same sort of study of this problem that is 
made of any other educational problem. If methods of © 
teaching, principles of selecting and using subject-matter, 
in all supposedly secular branches of education, are being 
subjected to careful and systematic scientific study, how 
can those interested in religion—and who is not?— 
justify neglect of the most fundamental of all educa- 
tional questions, the moral and religious? 


PRESIDENT HENRY CHURCHILL KING, D.D., 
OBERLIN COLLEGE, OBERLIN, OHIO 
The limits of this paper forbid any attempt to 
expound or to justify the psychological and pedagogical 
principles involved; the attempt is rather to apply those 
principles as directly as possible to the problem of 
religious education. Moreover, even in the application 


PSYCHOLOGY AND PEDAGOGY OF RELIGION 67 


of the psychological and pedagogical principles, though 
somewhat distinct periods in religious education must be 
recognized, I shall not aim to take up the question of the 
progressive adaptation to these periods, but confine the 
discussion to those great fundamental principles which 
have almost equal application in all periods. And even 
of those four principles which often seem to me the 
greatest inferences from modern psychology (though 
they are not absolutely exclusive one of another) —the 
complexity of life, the unity of man, the central impor- 
tance of will and action, and the conviction that the real 
is always concrete—the two first may be but very 
briefly treated. And yet, even the briefest paper on 
religious education ought not to fail to point out how 
greatly religion has suffered from failure clearly to 
recognize the complexity of life and the unity of the 
nature of man. 

And, first, it concerns the religious teacher to see that 
psychology’s emphasis upon the complexity of life, upon 
the relatedness of all, is a virtual denial of the possible 
separation of the sacred and the secular. The very consti- 
tution of the mind demands, for the sake of the higher 
interests themselves, that they do not receive exclusive 
attention. And the reaction certain to follow exclusive 
attention to any subject is only disastrous to the interests 
which it was sought thus exclusively to conserve. Human 
nature revenges itself for any lack of reasonable regard 
for the wide range of itsinterests. No ideal interest can 
conquer by simple negation, and no ideal interest has any- 
thing to gain by mere exclusiveness. For the denial of 
legitimate worldly interests only narrows the possible 
sphere of both morals and religion; it makes the ethical 
and religious life, not more, but less significant. And the 
entire movement of which this Convention is a part 
roots, I suppose, in a similar conviction. Religion is 
life or neither is anything, it has been said; so that 


68 RELIGIOUS EDUCATION ASSOCIATION 


religious education cannot wisely be carried on as an 
isolated fragment. 

Moreover, it is of peculiar moment to the religious 
teacher to take account of the unity of man. Because 
he ought to face the exact facts and to know and obey 
the laws of his divinely given nature, the religious 
teacher least of all can afford to ignore either the phys- 
ical or psychical conditions involved in the unity of 
human nature. On the physical side, he should not 
forget, for example, the effects of fatigue—that surplus 
nervous energy is the chief physical condition of self- 
control—nor the close connection of muscular activity 
and will, nor the physical basis of habit. On the psy- 
chical side, the religious teacher needs to consider the 
possible helping or hindering influence of intellectual 
and emotional conditions. The moral dangers of intel- 
lectual vagueness and of strained and sham emotions 
may be taken as illustrations. 

Passing thus with briefest reference these important 
principles, it is still possible to put with reasonable 
brevity the great essentials of religious education. 
They will be found to connect themselves closely with 
the two other great inferences from modern psychology 
—the conviction that the real is always concrete, ending 
in supreme emphasis on the personal, and the recogni- 
tion of the central importance of will and action. 

Christianity assumes, I take it, that the end of 
religious education is never mere knowledge or learn- 
ing, but to bring the individual into life —the largest, 
richest, highest life; and that life it conceives to be the 
sharing of the life of God—his character and joy. 
John thus reports Christ as saying: ‘I came that they 
may have life, and may have it abundantly.” ‘This is 
life eternal, that they should know thee, the only true 
God, and him whom thou didst send, even Jesus Christ.” 
With the Christian conception of the character of God, 


PSYCHOLOGY AND PEDAGOGY OF RELIGION 69 


this makes the religious life, just so far as it is developed, 
at once and inevitably ethical. In Christian thought, 
then, religious education and moral education cannot be 
dissociated. The goal sought may be considered to be, 
therefore, either bringing men into a real acquaintance 
with God—making this relation to God a real relation 
not only, but the dominating relation of life; or the 
attainment of the largest life—a life of character, of 
happiness, and of influence. In either case, the supreme 
conditions and means are the same. 

For, if one thinks of the goal as the attainment of 
character, say, he must recognize at once that to any at- 
tainment of character self-control is necessary. But 
self-control, our psychologists insist, is never negative, 
but always positive—not mere self-restraint, but the 
control of self through positive replacing of the evil- 
tempting considerations by attention to the other inter- 
ests and considerations that ought to prevail. The power 
of self-control, then, goes back to the power to recog- 
nize, to appreciate, and to respond to certain great inter- 
ests and forces. The end of moral education thus 
becomes to bring the individual, on the one hand, into 
the possession of great and valuable interests; and, on 
the other hand, to foster habits of persistent response to 
those interests. The great claim of religion, and pecu- 
liarly of the Christian religion, is that it offers to men 
the absolutely supreme interests and is able to make these 
permanent and commanding in life. The very end of 
religious education is to make men see the greatest reali- 
ties and values—above all and summing up all, to make 
men see Christ. 

What, then, are the chief means by which men are to 
be brought into the possession of these great objective 
interests as abiding and commanding? The answer of 
modern psychology seems to me to be by no means 
doubtful: through personal association and work, char- 


70 RELIGIOUS EDUCATION ASSOCIATION 


acter through contagion and expression. The prodi- 
gious emphasis laid by Professor Baldwin and Professor 
Royce upon imitative activity in the development of the 
child is really an emphasis upon both personal associa- 
tion and work. The great means to the largest life—to 
character, to happiness, and to influence—and to a shar- 
ing of the life of God as the greatest of all realities and 
values, are personal association and active expression. 
And the really supreme conditions of the highest asso- 
ciation and work are reverence for the person and the 
mood of objectivity. These means and conditions, I 
judge, modern psychology insists must rule in all reli- 
gious education. 

Our problem then becomes simply this: How can 
the religious teacher most effectually use these great 
means, and best fulfil these essential conditions? How 
can we bring personal association and active expression 
most effectively into religious education? How can we 
best insure that the spirit which pervades it shall be one 
of sacred respect for the person and of the mood of 
objectivity —the mood of work and of a self-forgetting 
love, rather than the mood of self-absorbed introspec- 
tion? 

I. Association. How can the religious teacher make 
most effective the factor of personal association? The 
very meaning of that life of God, which men were to 
share in religion, Christ taught, is love; and it is conse- 
quently a life of unselfish, loving service into which, above 
all, he seeks to bring men. The social self of the child 
must be awakened. To this end, personal association is 
self-evidently the great means. 

I. In the first place, this shows that religious teach- 
ing must clearly recognize that the child needs society 
as such. No one can learn to love in solitude. If really 
unselfish service is to be called out, there must come to 
the child some real conviction of the essential likeness 


PSYCHOLOGY AND PEDAGOGY OF RELIGION 71 


of others to himself, of the inevitable way in which the 
lives of all are knit together, and of the value and 
sacredness of the person of others. The very first step 
to these essential convictions is some real knowledge of 
others through association with them. Not even the 
associations of the family, it should be noted, are suffi- 
cient here to give the sense of what isdue toa person sim- 
ply assuch. The religious teacher may well recognize, 
therefore, the very great service rendered in just this 
respect by the public schools. In this broad sense, it is 
a genuine religious service—a service that cannot be 
rendered with anything like the same effectiveness by 
any select private school, however religious. For in the 
public school the child meets those of all classes, finds 
a common standard applied to all, and much the same 
response made by all; and so learns to think of himself 
as really one of many who are essentially alike. He 
must thus get some notion of real justice—of what is 
due to a person simply as such. I am not able to see 
how more safely than in our public schools this abso- 
lutely vital contact with men as men could be afforded. 
It is not merely of exceptional importance for our democ- 
racy, but it also has an essential contribution to make 
to the development of the true social self, to the true 
moral and religious life. The vital breath of Christian- 
ity is democratic—the recognition of a real brotherhood 
ofmen. An agency that so completely embodies and 
teaches the democratic spirit as do our public schools, 
with whatever defects, is in this broadest sense soundly 
religious and even Christian. Let the religious teacher, 
then, recognize the contribution here of the common 
schools, and abhor in all his own plans the spirit of 
snobbishness. 

2. Let us notice, in the second place, that the initial 
awakening to the sense that a given interest has value at 
all comes almost uniformly through association with 


72 RELIGIOUS EDUCATION ASSOCIATION 


those to whom the interest means most. It is indeed 
through the discernment that in character or peace or 
joy another has what we have not, that we are led to 
give attention to those interests that have so counted 
for this other person. This primary law, which holds 
for all other values, cannot be set aside in religion. 
Close association with a few simple people, who may not 
be technically trained religiously, but who really know 
God, will quicken the child’s spiritual consciousness as 
nothing else will, and that too without any precocious 
forcing. Have we practically and sufficiently recog- 
nized that the child must be much in the society of 
truly Christian people to find the great Christian aims 
of growing interest? Is not the religious development 
of the child sought quite too often in virtual abandon- 
ment of the association of older Christians? Let us 
be sure that no brilliant pedagogical devices will take 
the place of these living forces. 

3. But the child not only has his first awakening to 
moral and religious consciousness in association with 
others. No force is so powerful in bringing him on 
into an assured faith and life of his own. The law is 
clear. We tend to grow inevitably like those with whom 
we most constantly are, to whom we look in admiration 
and love, and who give themselves most devotedly to 
us. Granted such association, the worst pedagogical 
methods cannot destroy its reasonable efficiency; and 
without such association the most approved methods 
will miserably fail. 

4. In the last analysis, the two greatest services that 
we can possibly render another are really to be such 
persons as we ought to be, and to bear witness to those 
greater persons in whom are the chief sources of our 
life. The fourth way, therefore, in which personal asso- 
ciation may be made to count is in such witnessing to 
the highest personalities, and in bringing home to others 


PSYCHOLOGY AND PEDAGOGY OF RELIGION 73 


in the most objective way possible those realities and 
persons that have revealed to us most of God. If the 
aim of all religious education is to bring the individual 
into his own living relation to God, then the primary 
service to be rendered here is to be able, on the one 
hand, to bring a convincing witness of what the great 
historical self-manifestations of God, culminating in 
Christ, have meant to us; and, on the other hand, to be 
able so to set these forth that they shall be real and 
commanding to others. On the strictly teaching side, 
therefore, the power most to be coveted by the religious 
teacher is power to make real, to make rational, and to 
make vital these greatest facts. This power culminates 
in the power to bring home to others the real glory of 
the inner life of Christ. He who can do that renders to 
men the highest conceivable service, for he puts them 
into touch with the supreme source of life— of inspira- 
tion, of hope, and of courage. He makes it possible for 
God to touch them with his own life, and with convin- 
cing power. Absolute trust and humility are called out 
spontaneously by a real vision of the inner spirit of 
Jesus. Christ himself built his kingdom on twelve men 
and their personal association with him. Facing the 
whole problem of character for all his disciples in all 
time, he deliberately makes the one great means per- 
sonal relation to himself, not the acceptance of certain 
machinery, or methods, or principles, or ideas. The 
most conserving and inspiring of all influences is love 
for a holy person. 

No man should lose sight just here of the tremendous 
and special opportunity given to our time by the coming 
of a historical spirit into Bible study. This theme 
belongs to others, but I may simply record my con- 
viction that, on this account alone, it is a reasonable 
expectation that the best religious teaching and the best 
response to religious teaching that the world has ever 


74 RELIGIOUS EDUCATION ASSOCIATION 


seen lie just ahead of us. The historical method is 
soundly based psychologically, for it makes, as no other 
can, the definite personal appeal. 

In trying to make real these great historical manifes- 
tations of God, it may be worth remarking that a special 
value is to be attached, not only to the ordinary analogi- 
cal use of the imagination and to the rarer historical 
imagination, but particularly to what might be called a 
psychological use of the imagination—a clear discern- 
ment of the mental states involved in a historical 
situation, and bringing out their parallels in our modern 
individual and social life. 

II. Work. The second great means which modern 
psychology most emphasizes in religious and moral edu- 
cation is expressive activity. The psychologist insists 
that in body and mind we are made for action. If even 
thought and feeling tend to action, and are normally 
complete only when the act follows, much more must 
this be true of the mind’s volitions, and most of all of 
the highest volitions, moral and religious purposes. One 
inexorable law rules throughout: That which is not ex- 
pressed dies. 

Since the very sphere of the religious life is in the 
ethical, and it is hardly possible that it should have any 
true expression at all that does not directly involve the 
moral life, we are not likely to overemphasize the 
demand for active expression in religious education. 
How, then, can this need of work, of expression, best be 
met in religious education? 

1. In the first place, it is of course true, because of 
the close connection of the will and muscular activity, 
that almost any vigorous work is not without its value, 
in will-strengthening, for the religious life. 

2. To aim, further, to develop a healthy body, in the 
spirit of fidelity to a God-given trust, and because 
health is a vital condition of character, is itself of great 


: 
: 
| 


EE 


PSYCHOLOGY AND PEDAGOGY OF RELIGION 75 


value. And all well-ordered physical exercise may 
become, thus, a direct help in religious education. 

3. Moreover, as character continually involves the 
working out of certain aims and ideals, the embodying 
through work of any ideal can hardly fail to be a real 
assistance in the ethical and religious life. All manual 
training, for example, is here a real contributor to 
religious education, as are also any societies that involve 
the carrying out of some ideal. 

4. But, as the Christian spirit is pre-eminently the 
spirit of unselfish love, and as love to God can be 
shown chiefly in service to man, the kind of expression 
specially called for in religious education is active service 
for others. Any really useful work has here its religious 
value. To avoid pride and priggishness and introspec- 
tion, especially in the case of younger children, it is 
probably distinctly better that this attempted service for 
others should not be in lines that could be thought to be 
peculiarly religious in the narrower sense. The simplest 
self-forgetful work for some practical cause —the cup of 
cold water in the name of a disciple—will meet the case. 
It is not unnatural, therefore, that societies and clubs 
and committees of various sorts should find ‘here their 
legitimate place in religious education. Getting chil- 
dren thus to take an interest, for example, in the protec- 
tion of animals, in the protection of the defenseless, in 
the cleanliness and beautifying of the town, in the culti- 
vation and giving of flowers, is not without its value. 
The training of the clubs themselves is, moreover, some 
direct preparation for complex life in society. 

5. But, after all, though there are no societies, or 
clubs, or committees (and I have some feeling that these 
have been overdone by zealous reformers, to the exclu- 
sion of something better, and to the fostering of pride 
and the need of public recognition), the one great neces- 
sity in the expression of the Christian life is doing, in 


76 RELIGIOUS EDUCATION ASSOCIATION 


the common everyday ways, the really unselfish thing, 
‘By this shall all men know that ye are my disciples, 
because ye have love one for another.” Are not teach- 
ers sometimes driven to devising more or less artificial 
ways of service because the home training, especially in 
well-to-do homes, is too often really a training in idle- 
ness and selfishness? The best place of all for the child 
to express the Christian spirit is in obedient, faithful 
work at home, and in the unselfish spirit shown in the 
home relations. To allow a child to grow up in idleness 
and selfishness at home is a hideous wrong, that even 
the most scientific analysis of his needs, and the most 
pedagogic meeting of them by a teacher, can never make 
good. A reasonable return to the use of home “chores,” 
of which Charles Dudley Warner writes so feelingly in 
his Beg a Boy, would be a very distinct contribution to 
the real religious education of countless children. I 
doubt if there is any greater single need today, in 
religious education, in the broad sense, than the need 
that parents should take pains to see that children have 
- some useful service to render daily in the home, and 
learn there some thoughtful, unselfish consideration of 
others. 

6. As to the peculiarly religious expression of the 
Christian life—in prayer, Bible study, speaking to others 
either privately or publicly on religious themes, and 
taking part in the membership and activities of the 
church—if the Christian fellowship has been what it 
ought to be, and if an objective historical method has 
been followed in the teaching of the Bible, much of this, 
I believe, will follow in time, in the most natural and 
wholesome way, almost as a matter of course, The 
child will find himself drawn out toward God in some 
natural expression of his own life in prayer and in Bible 
study. Some elementary instruction in the real meaning 
of prayer, Bible study, so-called “testimony,” and church 


PSYCHOLOGY AND PEDAGOGY OF RELIGION 77 


membership, that will enable the child to see how 
exactly analogous these all are to what he does in other 
spheres of his life, may greatly help his sense of reality 
here, and save him from formality and sham. One 
caution seems to me important as to prayer. Children’s 
prayers should be directed much more to the easily 
understood demands of duty, and less to mere asking 
for things. 

And, as the relation to God in Christ comes to have 
some real meaning to the child, some expression in 
speech will tend to follow. At first, if the child’s life is 
normal, such expression will quite certainly be along 
ethical lines, and may be thus of real value. The reli- 
gious life is primarily for a child a call to do the right 
thing. The relation to God, in its deeper bearing on 
the very springs of living, and the glory of the inner life 
of Christ, the child can hardly appreciate at first; and 
he should not be forced to any expression here. That 
will come in due time. It is perilous to crowd children 
to peculiarly religious expression in meetings; for 
expression before conscious experience is a direct train- 
ing in dishonest cant. 

Still less is formal doctrine to be thrust on the child. 
The only value of a doctrinal statement is that it is an 
honest expression of a truth which has become real and 
vital for one in his own experience. Such statements of 
doctrine can grow only with one’s growing life; they 
cannot be learned out of a book. The one imperative 
thing, then, for the child is to bring him into a genuine 
religious life of his own. Life first, and then its expres- 
sion; not the expression of someone else in order to life. 
The danger of the dogmatic catechetical method here is 
real and great. It is perhaps not unimportant for us to 
note, too, that Christ’s method, in bringing his disciples to 
the confession of his messiahship, was one of punctilious 
avoidance of all dogmatic statements upon the matter. 


78 RELIGIOUS EDUCATION ASSOCIATION 


III. The spirit of religious education. A closing 
word upon the spirit of religious education. The wise 
use of these greatest means of personal association and 
expressive activity, it has been implied in the discussion 
of them, requires scrupulous respect for the personality 
of the pupil, and a prevailing mood of objectivity. 

I. On the one hand, we may never forget that the 
whole aim of moral and religious education is to bring 
the individual to a faith and life of his own; and this 
requires at every step the greatest pains to guard the 
other’s own moral initiative. The very highest mark, 
I believe, of the moral and religious life, is a deep sense 
of the value and sacredness of the individual person. 
No one can be brought to that by the over-riding of 
his own personality by others. I may not dwell upon it, 
but it seems to me that the one absolutely indispensable 
requirement in a true religious education is that it 
should be pervaded through and through with a deep 
reverence for the person of the pupil; and this often has 
a decisive bearing upon methods. 

2. On the other hand, if, as modern psychology insists, 
we are made for action and no experience is normally 
completed until it issues in action, then the normal 
mood, it would seem, must be the mood of activity, of 
work, not of passivity, or brooding—objectivity, not 
subjectivity or introspection. All personal relation and 
all work suffer from undue preoccupation with our own 
states. Only so much introspection as to be sure that 
one is really fulfilling the objective conditions of life is 
either needed or wise. We are to fulfil the conditions 
and count upon the results. Here too I may not stop 
for ampler justification and application of the principle, 
but can only declare my conviction that the clear teach- 
ing of psychology indicates that the prevailing mood in 
religious education must be one of objectivity, not, as 
has been perhaps most often the case, one of introspec- 


ro . 
i» 


PSYCHOLOGY AND PEDAGOGY OF RELIGION 79 


tion. This principle will plainly affect the methods 
used. 

In a word, then, modern psychology and pedagogy 
seem to me to demand that religious teachers should 
constantly recognize the complexity of life and the unity 
of the nature of man; that they should use as their 
greatest means personal association and expressive 
activity; and that they should permeate all their work 
with the spirit of deep reverence for the person, and with 
the prevailingly objective mood. 


RELIGIOUS EDUCATION AS AFFECTED BY 
THE HISTORICAL STUDY OF THE BIBLE 


PRESIDENT RUSH RHEES, D.D., LL.D., 
UNIVERSITY OF ROCHESTER, ROCHESTER, NEW YORK 


Let me ask you to consider very concisely certain 
of the things which we may claim to have been accom- 
plished and effected by modern historical study of the 
Bible, in order to consider how these will influence the 
modern conception of religious education. 

In the first place, modern historical study of the 
Bible has effected a recedence of emphasis on theories 
of inspiration behind the recognition of what we may 
call the fact of inspiration. By the fact of inspiration I 
mean the recognition that in the Bible the human spirit 
finds stimulus and instruction for those deeper move- 
ments of the soul which we call religious. This stimulus 
and instruction the modern historical study of the Bible 
brings out in clear emphasis. The theories of inspiration 
are the various ways in which men have undertaken to 
express their notion of how an infinite God ought to have 
indicated his will and thought to men. With these, 
modern historical study of the Bible has nothing what- 
ever to do, 

Secondly, this study has led to the recedence of the 
theory of inspiration, because it has shown the essential 
reverence of criticism. Criticism is the modern effort to 
answer certain questions which are forced upon readers 
of the Bible by traditional views. It is most natural to 
ask who wrote certain books, when they were written, 
and why they were written; and criticism is simply the 
modern, fearlessly honest, effort to answer these ques- 


tions with a, perhaps bold, disregard of the answers that 
80 


HISTORICAL STUDY OF THE BIBLE 81 


have been handed down by the tradition which furnishes 
the questions. 

Thirdly, the essential reverence of criticism has 
brought to mind the fact that Christianity is the 
flower of a rich growth, the growth of the religion of 
Israel, of a people which began its walk with God with 
the most crude conceptions of his way. Modern histori- 
cal study shows the growth of elementary ideas through 
the ministry of prophets and priests and sages until 
they attained their flower and consummation in Jesus 
Christ. From Him, as understood by the apostles, 
Christianity has come. Modern historical study sets 
before our minds with utmost clearness the fact that the 
religion of which we are the heirs is a growth. 

Having these things in mind then, the doctrine of 
inspiration being in the background, criticism being 
recognized as essentially the reverent inquiry for fact, 
and reverent criticism furnishing us with the fact that 
Christianity is the result of a development in religious 
knowledge and practice, we may turn to the question 
specifically before us. But before seeking the definite 
answer to our specific question, I should like to indicate 
my conception of religious education, not as differing 
from those who have gone before me, but to make clear 
what I shall have to say. 

I think we must recognize the fact that religious edu- 
cation is not the study of a religion, not simply the inter- 
esting inquiry as to the mode of operation of the human 
mind in that experience which we call religion; but that 
it is rather something which aims at an intensely personal 
result. It seeks, in the first place, to acquaint the mind 
with some facts, not of religion in general, but of religion 
as the supreme and highest good, in order to awaken in 
the individual mind vital and working conceptions of God, 
and duty, and destiny. For the sake of conciseness, I 
will confine the consideration to those three conceptions, 


82 RELIGIOUS EDUCATION ASSOCIATION 


simply reminding you that the larger and higher applica- 
tion of Christian doctrine lies on the borderline between 
the thought of God and duty; for sin is duty not done, 
and redemption is God bringing the human soul back 
into the path of duty. The object of religious education 
then, I say, is to beget in the children who are taught 
true conceptions of God, of duty, and of destiny, not as 
interesting ideals, but as controlling influences in their 
lives. 

Having this conception of religious education in mind, 
then, what has the modern historical study of the Bible 
to say on the general subject of religious education? It 
has to say, first, that the Bible is the natural text-book 
for such study of religion. It is this natural text-book 
because it furnishes the mind with the facts of the reli- 
gious development of the people from whom we have 
our heritage, through whom there have come to civilized 
humanity the highest reach of the religious life and the 
finest culture of the spirit which we have yet attained. 
We are dealing with the highest development of religion 
when we study the Bible; it is, therefore, the natural 
text-book for education in religion. It furnishes the 
children whom we would instruct with the best material 
for understanding the facts of religious life, and those 
conceptions of God and duty and destiny which have 
hallowed the lives of other men, and which have led the 
many generations in the path of right and duty. 

Furthermore, the modern historical study of the 
Scriptures offers the Bible as the natural text-book for 
religious education, because the Bible, more than any 
other agency, is competent to awaken in the child for 
himself those conceptions of God and duty and destiny 
which are really the aim and end of religious education. 
The religion of Israel, which has culminated in Chris- 
tianity, isa growth of the human soul in the experience 
of life with God. As we read the Bible we find that we 


HISTORICAL STUDY OF THE BIBLE 83 


are dealing with the lives of men, strong, passionate 
men, who by some process or other have come under the 
dominion of the thought of God, have been brought into 
the path of duty as they conceived duty; men who linked 
their souls with God in order to attain success in that 
path of duty, and who found their life’s balance and 
compensation in the destiny which they believed was 
involved in their relation to God and their fidelity to the 
duty which they regarded as God’s will. Such a record 
of life has in it the power to beget in the minds of those 
who become familiar with it a similar life. Modern his- 
torical study, therefore, says that ina religious education 
the Bible is the natural text-book, because it furnishes 
the facts, and it furnishes the stimulus, for the formation 
in those taught of the fundamental religious conceptions 
of God, of duty, and of destiny. 

Modern historical study, let it also be said, in offering 
the Bible as a text-book, calls positive attention to the fact 
that our religion is not the religion of a book. This it 
emphasizes because of the very wide currency of the 
opposite opinion. The post-Reformation period set 
before man as his ultimate authority in religion an infal- 
lible book. It did this in order to have a final court of 
appeal before which all the ideas, theories, doctrines, and 
modes of life could be brought for judgment. It is a 
very convenient standard of judgment for questions con- 
cerning religious thought and conduct ; and the idea 
that Christianity is a religion of a book very rapidly 
took possession of earnest minds. Modern historical 
study of the Bible has discovered, however, that the 
religion of a book is precisely the thing which Jesus had 
to contend with in his controversies with the scribes. 
Pharisaism was a conception of religion marvelously 
parallel to the thought which very many men even now 
hold concerning Christianity. God has spoken once in 
the law; the business of the religious teacher is simply 


84 RELIGIOUS EDUCATION ASSOCIATION 


to interpret that law; the law stands for God; it mediates 
between the soul and God. That was the wineskin in 
which the old wine was held in Jesus’ day, and it held 
the old wine to people’s great satisfaction. The peculi- 
arity of the mission of Jesus and of his apostles was 
expressed in his declaration that the new wine is too 
strong for the old wineskins. The idol he had to shatter 
was the idea of the religion of a book. When the Phari- 
sees came to him asking, “Is it lawful for a man to put 
away his wife?’’ they quoted a precept of the old law. 
He said, in reply: ‘‘Moses for the hardness of your 
hearts suffered youto put away your wives,” and in those 
words tore apart all the theories of ultimacy which they 
attached to the book as the final word for their religious 
life. Jesus penetrated through to something underneath 
the letter of the book. He read the book in the light of 
a living personal response to the conceptions of God, of 
duty, and of destiny. 

Modern historical study of the Bible brings clearly to 
the mind Jesus’ constant opposition to, because of his 
relentless opposition by, the religion of a book. Such 
study puts us at the feet of Jesus in order to learn that 
the study of the Bible is not the ultimate thing in reli- 
gious education. We are not simply to cram the chil- 
dren’s heads with interpretations, wise or foolish, of cer- 
tain past ages, nor with the facts of the story and of 
the development of Christianity, if you please, believing 
that there the end has been attained. The end is never 
attained until you have awakened in the individual life 
such conceptions of God, of duty, and of destiny as will 
enable the growing mind to look freely upon that book 
and understand it from the high vantage point of spirit- 
ual independence which Jesus marked out as the heritage 
of the human soul. | 

Modern historical study of the Bible lifts its voice in 
protest against the conception that Christianity is the 


HISTORICAL STUDY OF THE BIBLE 85 


religion of a book. Its protest is not negative, however, 
for it asserts as clearly that Christianity is a religion 
with a book. What do we mean when we say that 
Christianity is a religion with a book? We mean, what 
was pointed out a moment ago, that the Bible furnishes 
the natural facts for the awakening of the ideas of God, 
of duty, and of destiny, which are essential to the devel- 
opment of a religious life. It does this, because it is the 
record of religious life. What are those passages of the 
Bible which most often appeal to the human spirit? In 
answer, there come before the memory Moses’ vision of 
God; the Deuteronomic command, ‘Thou shalt love the 
Lord thy God with all thy heart;’’ Isaiah’s vision; 
Ezekiel’s word, ‘‘The soul that sinneth shall die;’’ the 
thirteenth chapter of 1 Corinthians; nearly every word 
of Jesus. Do we care a whit ‘when these things were 
written, by whom and for whom they were written? 
They belong to the human spirit and they are the 
utterances of life. That is the reason why the Bible 
offers the natural sources out of which the true concepts 
of God, of duty, and of destiny will be developed in the 
soul that is given the opportunity to contemplate them. 
Such experiences out of the lives of these great leaders 
of Israel offer us the opportunity to understand some of 
the most subtle developments of the people’s life; to see 
how the people as a people grew under the leadership of 
its masters in the knowledge of God and of duty and 
of destiny. 

The historical study of the Bible, however, is not a 
study of archeology; it is not investigation of things 
that are past and belong to museums; it is the study of 
life; and it is because a life breathes there, the past life, 
which by the providence of God was led into the deepest 
knowledge of the things unseen, that the Bible is the 
natural and best means of developing in the conscious- 
ness of ourselves and of our children those conceptions 


86 RELIGIOUS EDUCATION ASSOCIATION 


of God, duty, and destiny which are essential to religious 
education. 

Christianity is a religion with a book, because the 
Bible supplies the natural stimulus for the awakening of 
these conceptions personally in the minds of those who 
study it. It is one thing to put religious facts objec- 
tively before the mind, and examine them as a scientist 
examines his specimens. That is a natural phase of 
religious education; but it is true, as Dr. King has just 
said, that the response of a soul to another soul is the 
most powerful means of calling out a living religious 
experience. The fact that the Bible brings us into close 
contact with the most significant religious experiences of 
the godliest human spirits makes it second only to such 
personal contact with a soul that walks with God, the best 
means of awakening in a child those personal responses 
to the thought of God, of duty, and of destiny which 
make actual religion. 

Then, too, the Bible is so intimately identified with 
Christianity that we can call our religion a religion with 
a book, because the book furnishes to us still a standard. 
If it is true that modern historical study has led to the 
recedence of the theory of inspiration, it is equally true 
that that study is furnishing us with a vastly more effect- 
ive conception of competent spiritual authority in the 
Scriptures—not the authority of an infallible standard 
over us, but the authority of a spiritual, actual, masterful 
life set forth before us. That authority works, as I under- 
stand it, in two ways. It furnishes us with a check to 
those many vagaries into which the religious life most 
naturally wanders. If there is anything that is manifest 
in the study of religions all over the world, it is that the 
impulses which we call religious, our response to the 
totality of existence, oftentimes follow tangential lines. 
They go out into strange desert places, as has oftentimes 
been the case with Christianity. The record of the mani- 


EE 


HISTORICAL STUDY OF THE BIBLE 87 


fold eccentricities of thought and practice, which church 
history furnishes, gives abundant evidence of this tangen- 
tial tendency. The Bible is a standard to check such vaga- 
ries, because it sets before us constantly the development 
of the well-balanced religion. The record in the book 
shows many vagaries, many extremes. But the tendency 
of development throughout is steadily and clearly toward 
the sanity and balance of Jesus. It is this which makes 
the book to be a standard for us, not simply the fact 
that it gives us in the final revelation of Jesus Christ that 
by which we can check our thoughts and impulses, but also 
because it shows us in their folly some very natural con- 
ceptions and practices which have been disclosed as not 
contributing to the true, well-balanced, progressive reli- 
gious life. 

The Bible is offered by modern historical study 
as the standard for religious education, because it is the 
doorway that opens for the soul the way of escape 
from those crystallizations of religious thinking which 
are the cause of all formulated religion. It is most sig- 
nificant that when Martin Luther moved out for himself 
into ‘the freedom of the Christian man,” it was by fol- 
lowing the guidance of a light that broke upon him from 
the words of the apostle Paul: ‘“‘The just shall live by 
faith.” So the Bible from the beginning, in all ages, 
whether to Catholic or to Protestant, through its ideals of 
religion and its exhibition of the soul’s fellowship with 
the living God, has furnished the way out of formalism 
and shown the human spirit how it may come again into 
the free sunshine of the life of God in the soul. 

Modern historical study of the Bible, therefore, offers 
the Bible to modern religious education as the record of 
God’s development among men of a religious life, and 
therefore as the best stimulus for exciting in individuals 
a corresponding religious life; as the standard to which 
the impulses of all religious life may be brought for test- 


88 RELIGIOUS EDUCATION ASSOCIATION 


ing, to inquire whether they are on the line of real 
progress; and as the guide to which we may turn when- 
ever we are oppressed by the arrogance or tyranny of 
human thinking, to escape into the free places of the 
soul’s liberty in the presence of the Most High. 


PROFESSOR HERBERT L, WILLETT, Pu.D., 
THE UNIVERSITY OF CHICAGO, CHICAGO, ILLINOIS 

One of the most helpful and revealing of our posses- 
sions in the educational field is the historical spirit which 
has wrought such notable changes during the past cen- 
tury. This spirit, in its radical contrast with the type 
of mind which conditioned the approach to the study of 
history, literature, and ever science in an earlier time, 
may be justly called the determining element in the edu- 
cational attitude of our age. In order to define, or to 
approach a definition, of the historical spirit, it needs 
first to be observed that the natural impression produced 
by phenomena upon the observer is that of their static 
condition. The world, mankind, religion, and the Bible 
all make upon the untrained mind the impression of 
being ready-formed and complete at the moment of obser- 
vation. No suggestion is received as to the long pro- 
cesses by which the present state of each has been 
reached. It is a long and arduous discipline which has 
taught the race that the physical world which it tenants 
has been brought to its present condition through centu- 
ries and millenniums of ceaseless change; that in the 
quiet laboratories of nature have been matured, through 
untold generations, the geological forms which seem to 
the present beholder to be as fixed and ancient as the 
sun. It is scarcely less than a revelation that comes to 
the mature mind with the knowledge of the processes 
by which the world has been, and continues to be, 
changed in its ceaseless progress toward a goal at which 
science only guesses in our day. The words of Jesus, 


HISTORICAL STUDY OF THE BIBLE 89 


“My Father worketh hitherto, and I work,” hint at 
the same sublime fact of the unceasing labors of the 
Eternal in the development of the universe. 

The study of man as a tenant of the world is attended 
with the same results. Here, no doubt, a certain histori- 
cal view is almost necessary, because the slightest ac- 
quaintance with history reveals the rapid changes which 
have been wrought in the relations of different races. 
Yet the earlier view of society was practically static. It 
took into consideration only in the slightest degree those 
forces, moving within the organism of society, which 
molded it in accordance with ends and purposes only 
partially revealed at any particular moment. It may be 
said to be an essentially new view which recognizes man 
as a developing and maturing being ; and in this concep- 
tion of growth great assistance has been obtained from 
the study of the development of animal life which is seen 
to relate itself with some degree of certainty to the 
physical growth of mankind. 

A similar process is seen in the history of religion. 
Here, perhaps, the untrained mind is least likely to per- 
ceive the evidences of growth. The commonimpression 
produced upon the casual observer of the phenomena of 
religion in any given period is that of a fixed body of 
truth, ritual, or methods of organization and activity, 
committed at some particular time in the past to human- 
ity or to that particular section of it which possessed 
the religion under consideration ; and that the recognized 
duty of each being within the range of that religion is 
not so much to study its characteristics —still less to at- 
tempt in any manner to modify its essential features — 
as to submit himself to its guidance and become its faith- 
ful exponent. On the other hand, the historical spirit 
investigates the actual facts of human life, and perceives 
that, while religion isa well-nigh universal characteristic 
of the race, finding its expression in all types of human- 


go RELIGIOUS EDUCATION ASSOCIATION 


ity, it nevertheless presents everywhere the evidences of 
change from one generation to another. These eviden- 
ces are less clear the lower the inquiry is prosecuted in 
the scale of intelligence. Nevertheless even among the 
rudest tribes there is evidence of modification in reli- 
gious belief and ritual. Among those races where reli- 
gion has reached its highest expression the growth is 
most marked, and careful scrutiny reveals astonishingly 
interesting proofs of the changed aspect which the reli- 
gious spirit assumes in different periods of a people’s 
life. The conception of a deposit of truth, divinely 
communicated and always maintained in an unchanged 
form, proves inadequate, and incapable of explaining the 
facts abundantly observed in the domain of religious ex- 
perience. . 

Not less interesting and vital is the change that the 
modern spirit has wrought in the popular view of the 
Bible. An earlier age, with its transcendental view of 
God, conceived the Bible to be a revelation given through 
such a system of supernatural agencies as left the human 
instruments practically devoid of share inthetask. God, 
who was postulated as infinitely removed from the scene 
of human life, communicated his will to the race through 
especially prepared media—men and institutions; the 
former all but divested of personality, the latter super- 
naturally created and sanctioned as the final expression 
of the divine will. The Bible as conceived in terms of 
this character is a book of absolutely divine origin, whose 
characteristics cannot be those of humanity, since against 
the imperfections of the human workmen engaged in its 
production supernatural safeguards have been set. More- 
over, all parts of this book are equally divine and 
authoritative. The ontological view of God as infinite 
and transcendental leaves no room for differences of 
degree in the inspired volume. 

On the other hand, the modern spirit perceives in the 


HISTORICAL STUDY OF THE BIBLE 91 


Bible a book which is most interesting when studied his- 
torically, and which through many centuries attained its 
growth. The careful study of those phenomena which 
the Bible freely exhibits tends to quicken enormously the 
interest in the study of this revelation, maturing through 
many generations of history; and to reveal, along with 
the unquestioned evidences of the divine life therein 
presented, the equally patent marks of human and imper- 
fect workmen through whom it was mediated to the 
world. It is not too much to say that at the present 
moment we are in possession of a Bible unimpaired by 
the processes of historical criticism, but enormously 
enhanced in interest and value by the labors so freely 
bestowed upon it by earnest and painstaking students. 

The causes that have wrought this change in the view 
of the Bible are found in the growth of the new spirit 
produced by the revival of learning, the Reformation, 
and the rise of the critical.philosophy. The beginnings 
of a philosophical conception of history are declared by 
Professor Flint to be not more than a century old. 
Indeed, it might be said that the historical movement 
began with Lessing and Herder. The principle of 
development presented by these illustrious chiefs of 
modern German philosophy wrought an enormous change 
in the interpretation of history from that which had 
previously prevailed. Under the guidance of this prin- 
ciple of growth, mysteries hitherto thought insoluble 
have been cleared up; variations or contradictions which 
were either denied or explained away have fallen easily 
into place as the products of different stages in the same 
process. 

What was at first applied to external objects only 
has been transferred to the world of thought. Ideas 
are seen to have a history, as well as institutions; 
philosophies have their genealogy as well as individuals. 
Nothing is stationary. All things are changing. Con- 


he) 3) 


92 RELIGIOUS EDUCATION ASSOCIATION 


stitutions, beliefs, habits, systems, all are in a state of 
flux. In the highest things, as in the lowest, growth is 
the law of life. A principle of such importance could 
not well fail of universal application. What has been 
tried with success in the study of history was certain to 
be attempted in the field of religion. The biblical critic, 
coming to the study of the Scripture with impartial eyes, 
observed variations and differences which an unscientific 
dogma of inspiration had obscured, and the attempt was 
made to retrace the steps through which the Bible assumed 
its present form. The same principle was applied to the 
study of the institutions, laws, and religious teachings 
of the Hebrew people, and the development of doctrine 
in the Christian church. From the recognition of such 
a principle most important results might be expected, 
and in this the church has not been disappointed. The 
sciences of textual and historical criticism, the discipline 
of biblical theology, and the beginnings of a truer and 
more satisfactory dogmatic, have already received recog- 
nition as products of the historical and scientific spirit, 
destined to enrich permanently the Christian faith. 

It must not fail to bé pointed out that even in the 
days before the growth of the historical spirit there was 
a recognition of the necessity for some explanation of 
the changing phenomena of biblical history. Irenzeus 
pointed out the fact that the Bible did not everywhere 
present the same level of truth; that there were differ- 
ences in its teachings. He therefore set forth the 
principle of distinct covenants made by God. These 
covenants were variously reckoned as four (Adam, 
Noah, Moses, Christ), or more frequently as two (the old 
and the new). Still later, Nicholas of Cusa was not with- 
out appreciation of the diversities of biblical teaching, 
and these varieties were explained upon the same prin- 
ciple, or rather upon that of successive religions which 
he denominated ‘the religion of nature, the religion of 


“we 
, F 
= 


HISTORICAL STUDY OF THE BIBLE 93 


the Old Testament, and the way of grace, which is Chris- 
tianity.” 

Perhaps the best expression of this sense of the in- 
equality of different portions of the Bible is found 
in the well-known covenant or federal theology of 
Cocceius, in which we have an honest, if not very suc- 
cessful, attempt to conceive the biblical history as a 
series of ascending stages of different revelations. Here 
two covenants are described—one of works, and one of 
grace; and the latter is traced in its unfolding through 
three great historical stages—the patriarchal period, 
before the law; the legal period, or Old Testament 
proper; and the period of the gospel. This covenant 
theology was a characteristic feature of the early English 
Puritanism. 

It will be seen, however, that all these views were 
partial and anticipatory. The real explanation of the 
phenomena presented by the Bible does not lie merely 
in the domain of covenants or stages of revelation, but 
rather in that of the growth of the religious life of Israel 
and the early church under teachers led by the Eternal 
Spirit, and this divine direction is witnessed in a history 
in which God was notably manifest. 

Among the important results of the historical spirit 
as applied to the Bible, a few only may be mentioned: 

I. It is seen that from the time at which the first 
evidences of religious interest are traceable through the 
sources of the Jewish and Christian faiths, there has 
been a continuous movement outward and forward. No 
two generations present the same phenomena. There is 
action and reaction, but never pause. The picture which 
the modern study of the Old Testament field presents is 
that of a complex and ever-changing life, moving onward 
under the dominion of certain principles and by means of 
forces resident either in the organism, in the persons of 
prophets and teachers, or in the environment as expressed 


94 RELIGIOUS EDUCATION ASSOCIATION 


in the will of God mediated through such instruments as 
the age afforded. 

2. This movement presents constant progress. The 
earliest stages of religion in Israel afford many striking 
parallels with the religious life of other nations. Israel 
was true to its Semitic origin. It expressed everywhere 
the life of which it was a part. There were, no doubt, 
certain favoring elements in its environment and loca- 
tion, but all of its earlier history exhibits those charac- 
teristics which are found in common among peoples of 
that great family of nations. The rude and barbarous 
features of this primitive life express themselves freely 
on the pages of the Old Testament. But they become, 
instead of an obstacle to our understanding of the divine 
purposes, as expressed through Israel, actual aids to 
the understanding of the growth of this people to a 
place where it was prepared to become a prophet of 
righteousness among the nations of the world. 

The mere student of history is interested in tracing 
these analogies between Israel and the surrounding na- 
tions. He may even point with a certain triumph to the 
similarity of their civil and religious institutions ; but he 
stops perplexed when he attempts to explain that ele- 
ment in the life of this people which differentiates it 
from all other races of that age, and gives to it a reli- 
gious significance such as was possessed by no other. 
That likeness to other nations which the untrained 
Christian believer is apt to deny, and to regard as a 
jeopardizing element in the modern view of the Bible, 
turns out to be the most notable proof of the divine 
origin of those essential features of biblical revelation 
which are everywhere apparent, which inform the out- 
ward organizations of Israel’s life, and which throughout 
that history manifest their molding influence upon its 
institutions. Thus a valuable apologetic is furnished for 
the defender of the divine character of biblical history. 


HISTORICAL STUDY OF THE BIBLE 95 


3. The modern spirit has perceived that the Bible is 
a growth. It not only includes documents of different 
periods and by different men, but expresses the religious 
spirit as exemplified in widely different types of char- 
acter and at various periods of the process of develop- 
ment. It becomes a matter of very great interest to 
investigate these different periods, and the literature 
which emanates from them. This becomes possible in a 
fuller measure as our information regarding the life of 
the biblical people increases. It is also possible to fix 
with a certain degree of confidence the dates of utter- 
ances which have hitherto been unsatisfactorily assigned 
upon the mere dictum of tradition. Indeed, it is a char- 
acteristic of the modern spirit that it takes nothing for 
granted. It seeks by investigation and painstaking 
research to test every tradition which is found connected 
with any part of the Holy Scriptures. It aims to be 
entirely impartial, and accomplishes this aim in so far as 
it is true to the historical and the scientific spirit. It 
ignores no phenomena; it trusts no theory, but searches 
simply for the facts, confident that these will yield an 
explanation which may be absolutely trusted and which 
will prove far more satisfactory than any tradition based 
upon supposed dogmatic necessity. 

4. The historical spirit has discovered as well the 
fact that the different books of the Holy Scriptures are 
not in all cases the product of a single impulse, nor 
necessarily produced in any instance wholly by one hand. 
It discovers that the material for the composition of a 
book may be documentary in character and of a period 
prior to the writer’s life, or in the form of oral tradition 
may have existed in practically the same form for gen- 
erations; or that different works may have been com- 
bined by a writer living at a subsequent period. It dis- 
covers as well that material tends to group itself about 
distinguished names, so that the fact that writings have 


96 RELIGIOUS EDUCATION ASSOCIATION 


attached themselves to some larger body of work, pro- 
duced by a prophet or teacher of an earlier time, presents 
no great difficulty, and is likely to explain a number of 
the phenomena perceived in the Bible. 

5. It is clear also that different books of Holy Scrip- 
ture have a varying value, as over against the @ priori 
idea that all parts of the Bible are in a mechanical sense 
infallible and on the same level. It is clearly perceived 
that some parts of the Bible have a greater significance 
than others. Their finding power is superior; they have 
ministered to faith in a much larger degree. One who 
takes an unhistorical view of the Old Testament would 
exalt the utterances of Moses and Isaiah to the same 
level as those of Christ, would find in every portion of 
the Bible equally important truth, and would attach the 
same importance to a verse in Chronicles as to one in 
the gospels. Such a view cannot meet the test of facts. 
It is perfectly clear that all parts of the Scriptures are 
not of equal value. Whatever one’s theory may be, in 
daily experience books like Isaiah and Deuteronomy 
have a surviving value that never attaches to Lamenta- 
tions and Ecclesiastes. The Psalms are loved and read 
by those who never read Ezra and Nehemiah; the 
epistle to the Romans or the gospel of John ministers to 
the Christian life as the epistles of James and Peter 
never do. 

6. Biblical literature presents many variations and 
even contradictions which the unhistorical view was 
accustomed to overlook, explain away, or deny. Closer 
study of the Bible has shown the impossibility of regard- 
ing such treatment as satisfactory. It is easily per- 
ceived that historical development may account for 
most, if not all, of these variations or contradictions. 
The laws emerging in one period of a nation’s life are not 
likely to prove equally suitable to other periods, and 
the legislation formed in different ages may be contra- 


HISTORICAL STUDY OF THE BIBLE 97 


dictory without in each case lacking the essential value 
of adjustment to its age. Different periods may have 
different explanations for historical events or traditions 
of the distant past. The historical spirit aims to find 
the date, not only of a particular event, but of the docu- 
ment or book in which that event is chronicled, and to 
place that narrative in the environment of the ideas that 
prevailed in that age. Viewed from this standpoint, dis- 
crepancies and contradictions find explanation, and are 
seen to be the results of varying view-points; and by 
that means they become the landmarks for the tracing 
of the growth of the religious spirit. 

7. The historical spirit distinguishes between the 
form and the substance. All literary forms have value, 
but the degree of value which they possess is dependent 
upon the substance they contain. Parable, fable, alle- 
gory, custom, rite, legislation, are all valuable, not as 
ends in themselves, or as the final form in which religious 
teaching is conveyed, but as the protecting shell for the 
mediation and preservation of an inner truth, wherein the 
value lies. To be able to disengage the essential truth 
contained ina historical narrative or a parable from the 
peculiar form in which it is given, is to render that reli- 
gious truth everywhere usable and vital. The danger of 
insisting upon the form rather than upon the substance, 
upon the shell rather than upon the kernel within, upon 
the story rather than upon the truth which it contains, is 
apparent to everyone who considers the problem of 

- teaching. 

8. The historical spirit studies as well the influence 
of other national life upon the history of which the 
Bible speaks. It is not only the archzological interest 
which here emerges, but the desire to understand what 
truth was held in common by the earliest interpreters of 
our holy faith and those who represent other great reli- 
gions. Christianity has everything to gain and nothing 


98 RELIGIOUS EDUCATION ASSOCIATION 


to lose from the frank recognition of all the elements of 
truth contained in the ethnic faiths. The teachers of 
Israel and our Lord himself are commanding, and in the 
latter instance supreme, when viewed in comparison with 
others who spoke in behalf of righteousness. 

g. The historical spirit, by its discovery of the high 
character of the Old and New Testaments and the reli- 
gious life which they reveal, removes absolutely the 
means of attack from which the Holy Scriptures suffered 
in an uncritical age. The partial character of the truth 
as perceived even by prophets and teachers of the Old 
Testament may easily be recognized, and its recognition 
shows at once the shallowness of any attack upon the 
character of God based upon the imperfections of reli- 
gious ideals disclosed at any particular period of the 
advancing process of revelation. The apologetic signifi- 
cance of this fact is recognized by most Bible teachers 
in our time, and it may be confidently asserted that, with 
the diffusion of the knowledge of the Scriptures now 
accessible as a result of the application of historical and 
scientific methods to the study of the Bible, most of the 
popular arguments against the Word of God fall to the 
ground. 

10. The historical spirit emphasizes the embodiment 
of divine ideals in personality, as revealed in the pages 
of the Holy Scriptures. Only as it is perceived that the 
Word was made flesh in the lives of the prophets, the 
apostles, and supremely in the life of Christ, is it pos- 
sible to understand the duty and possibility of the incar- 
nation of the life of God in our own characters. Isaiah 
is the ideal and the inspirer of the Hebrew race in a 
great historic moment. Paul expresses, not only the 
doctrines, but as well the practical outworking of the 
Christian life. Supremely in Christ are disclosed those 
forces which make possible the redeemed and redemptive 
life. It is not strange therefore that His is the one 


HISTORICAL STUDY OF THE BIBLE 99 


imperial figure in history, the revelation of God in terms 
of humanity, the life whose words are the hinges of 
history, and whose influence has produced a new world. 

Such are some of the considerations which are 
involved in the modern conception of religious educa- 
tion, which in so large a degree is dependent upon 
materials furnished by the Holy Scriptures, whose 
increasing use in the educational process and equip- 
ment of the future is so greatly desired by the most 
thoughtful and far-sighted of modern educators. 

The teacher who possesses the historical spirit, and 
perceives the significance of the Word of God, as 
studied with this attitude of mind, will be able to bring 
from the Bible things new and old for the development 
of the religious life. Nor will this depend wholly upon 
method. Method is always subordinate to substance. 
The teacher using the most faulty system of lessons, or 
with the least scientifically approved method, may, with 
the proper appreciation of the character and value of the 
Bible, accomplish results impossible to one using a 
greatly superior method, but unprovided with the sub- 
stance of properly apprehended biblical truth. The 
duty of the hour is the larger recognition of the his- 
torical spirit as essential in any competent program of 
religious education, and as destined to disclose still more 
fully in the future those elements of divine truth abun- 
dantly evidenced through the centuries as characteristic 
of the Word of God. 


DISCUSSION 
REV. PHILIP STAFFORD MOXOM, D.D., 


PASTOR SOUTH CONGREGATIONAL CHURCH, SPRINGFIELD, MASSACHUSETTS 

We have been listening to a very illuminating and 
instructive series of addresses. If any brother has been 
asleep for twenty years, let him wake up, and he will 
have more surprises than Rip Van Winkle. The light is 
breaking ; the many who have worked in perplexity for 
years, feeling their way in the dim twilight, are hailing 
the dawn and are recognizing in it the effulgence of the 
holy cause. / 

Of course, in a discussion where one is limited under 
the Draconian and Procrustean methods of the commit- 
tee—necessarily —he can do nothing more than take a 
single thought or a single fact and lay his main emphasis 
upon that. 

Underlying the modern conception of education as a 
whole, and certainly of religious education, is the idea of 
the integrity of life. Man is an integer; he is related to 
the physical system of things, through the physical 
organism which he inhabits and which is his plastic and 
mobile instrument. He is not a being with impenetrable 
partitions separating different sets of faculties; not a 
being who has a soul to save; he is an integral personal- 
ity, and he must be saved as an integer or be lost as an 
integer. He cannot have a depraved reason and a regen- 
erate heart; he cannot be partly a child of the devil and 
partly a child of God; he is one thing, and that one 
thing is mainly a thing of great possibilities. 

Underlying the modern conception of education is the 
idea also of the integrity of society; humanity is one, 
and the age-long distinctions between sacred and secular 


are factitious and unreal. 
100 


Z ; 


DISCUSSION IOI 


There is a moral integrity of human life. That 
which is right, that which is in accordance with the 
nature of things, that which belongs radically to man as 
the creature and child of God, is always sacred. It 
is just as sacred to send a wagon-load of coal to a poor 
family as it is to make a prayer, and it is just as secular 
to go to church to be entertained as it is to go to the 
opera. 

The idea of the integrity of life involves the integrity 
of nature. It also is one thing, and not two, partitioned 
off by an impenetrable wall into something that is called 
“the natural’? and something else called “the super- 
natural.” It is not true that God is there, but excluded 
from here; he is in his world and he is part and parcel 
of all that we see and all that we do. At once immanent 
and transcendent, he is the life, the origin, the law, and 
the goal of the world. 

The dying infidel, who had been brought up under the 
theory that the supernatural was an occasional and spas- 
modic irruption of the divine into the human, of the 
supernatural into the natural, wrote upon the wall of his 
room: ‘‘God is nowhere.” His little girl, coming into 
the room shortly afterward, read: ‘‘God is now here.” 
The mouth of the babe and suckling spoke the truth that 
we are just beginning to learn. 

Now, religious education grasps the integrity of life, 
and seeks the development of the integer, man, in accord- 
ance with his highest end. It does this by laying clear 
and persistent emphasis upon the reality of spiritual 
things—the reality of God, the reality of the soul, and 
the reality of revelation, historical and contemporaneous. 
God is as near to man today as ever in the history of the 
world; and if we have ears to hear and hearts to feel, his 
communications will be as real and direct as ever they 
were. It is only when we shall grasp the full signifi- 
cance of this truth that we shall see that at last religion 


1oz2 RELIGIOUS EDUCATION ASSOCIATION 


coalesces with education, and we have no longer two 
kinds of education, but one, and the one education is the 
entire upbuilding of a man. 


PROFESSOR WM. DOUGLAS MACKENZIE, D.D., 
CHICAGO THEOLOGICAL SEMINARY, CHICAGO, ILLINOIS 

The dangers of religion are on all hands. Not only 
does religion find its very life in danger when it con- 
fronts the man who denies religion completely, but reli- 
gion as we know and understand it, as we have received 
it, is in danger also in other directions; and religious 
education has for its purpose the deliverance of the 
church of Christ from some of those dangers. One of 
these is sentimentalism—the religion that lives in and for 
feeling only, and which issues in all kinds of superficial 
follies. The religion of superstition, on the other hand, 
binds itself so completely to abstract statements called 
dogmas that it sells its soul to them, and to the prac- 
tices which those who impose the dogmas will also impose 
upon their practical life. 

What we here seek is a religion that is deeply founded 
in feeling, a religion that is clearly illumined with intelli- 
gence, and therefore is neither superstitious nor frittered 
away in sentimentality. This can be secured in the only 
way in which we can be delivered from sentimentalism, 
whether in politics or in religion, and from superstition, 
whether in science or in religion, namely, by education. 
And the main end of religious education is to direct the 
feeling that arises out of our relations with God through 
knowing the truth about him and through clearly defining 
his relations to the soul. Religious education should 
show us how God has revealed his relations to us, and 
what those relations are. 

I have been interested to find that some of my prede- 
cessors on this platform are sedulous lest we should be 
wringing the child’s heart with that which is beyond and 


DISCUSSION 103 


above its reason. There were times, we are told, when 
the terrors of darkness descended upon the souls of 
children through the proclamation of the light. But 
that which I think we must recognize as educationists is 
that you cannot educate unless you are giving that which 
is not only adapted to the child, but is also in advance 
of the child. It is leading that the child wants, and we 
must, therefore, recognize that when we speak of educa- 
ting the child in the knowledge of the Bible, we are con- 
cerned not only with history, but with a revelation of 
present relations; and that we are not to be content with 
defining those relations only in the childish way for the 
child’s mind, but that we must so define and describe 
them in their historical revelation, in their present signifi- 
cance, that the child’s mind shall grow up to them, and 
the child-nature be evolved by them. 

This, I think, leads to a great deal more than some 
of us, perhaps, imagine. It will, however, suffice to say 
that religious education must be comprehended by us 
as dealing not only with the mere child, but with the 
adolescent. I was rather disappointed that some of 
the speakers referred so continuously to the child, and 
did not bring very clearly to us the conception, which I 
think is present to all our minds, that the agony of the 
situation is not with the little children—they are learn- 
ing through the kindergarten methods now in use in the 
churches; the agony of the situation for the church 
today is with the young men and young women, and 
with the methods and means by which we are to fascin- 
ate their minds in order that we may quicken their souls. 


REV. WILLIAM P. MERRILL, 
PASTOR SIXTH PRESBYTERIAN CHURCH, CHICAGO, ILLINOIS 
In the short time which I may take I can only 
emphasize one of the points already made. Naturally, 
I take what seems to me the point of chief importance. 


104 RELIGIOUS EDUCATION ASSOCIATION 


It is also the thought which has held the chief place in 
the discussion this morning. It is the personal element 
in religious education. 

A prime characteristic of the modern conception of 
religious education is the increased emphasis on person- 
ality, both as object and as means. We are increasingly 
emphasizing this as our object in religious training; the 
thing we seek is not chiefly learning on the recipient’s 
part, nor the acceptance of a certain creed, but charac- 
ter; and not character made to fit a certain mold, but 
character freely developed. We are emphasizing this 
also as the means; the strongest power in religious train- 
ing is a religious personality ; character comes not by 
driil, but by contagion. 

This increased emphasis on personality is a prime 
characteristic of the modern conception of all educa- 
tion, religious or otherwise. Professor James says: ‘‘So 
long as we deal with the objects of sense, we are dealing 
with the symbols of reality ; when we come to personal 
relations, we are dealing with reality itself.” 

Especially is this true of religious training. We are 
reacting from our dependence on organizations and sys- 
tems to the individual method of Jesus. To him the 
supreme power in religious training was not a speaker 
arousing emotion in a crowd, nor a teacher imparting 
knowledge to a pupil, but a spirit wakening life in 
another spirit. There must be preaching and teaching ; 
but in each, and in all religious work, there must be 
character calling out character, personal religion awaken- 
ing personal religion by the personal touch. 

Is not our chief concern, then, how to make more 
efficient the force of personality ; how to keep what we 
have of it, and get what we lack of it? It is important 
that our training be as scientific, as exact, as other parts 
of education ; it is important that it be in harmony with 
principles of modern psychology and pedagogy; it is 


. 
et 


DISCUSSION 105 


important that it be true and strong in its view of the 
Bible. But it is absolutely vital that it be the influence 
of personality upon personality. 

As a pastor I am more deeply interested in the 
Sunday school than in other branches of work before 
this Convention. And it is especially in the Sunday 
school that we should give most earnest care to retain 
what it now has of personal influence, and to develop it. 

It is here that the power of the Sunday school, in the 
past and at present, resides ; not in the lessons, not in 
the organization, but in the personal influence of teacher 
over pupil. I suppose there is not a pastor here who 
has not counted among the best workers in the Sunday 
school—TI mean best in their power to call out true 
religious life in their pupils—some man or woman, 
ignorant, with fanciful views of the Bible, yet in whose 
contact with the class was revealed a genuine religious 
nature able to awaken the dormant religious natures of 
the pupils. I am not pleading that we leave ignorance, 
even pious ignorance, uncorrected. But I am pleading 
that we remember that skilled teaching, and modern 
methods, and graded lessons—highly desirable things, 
things I want to see in my own school —are yet not the 
main thing in religious training through the Sunday 
school; that far more important is the personal element ; 
and that more important than questions of form or 
method is the development of personal influence. 

It is this—the personal element—that will abso- 
lutely condition all this Convention may propose or 
attempt. The success of any effort we may make to 
better religious education will depend, not chiefly on the 
wisdom of the thing attempted, or the skill of the 
method devised, but on the presence of men and women 
willing and truly ready to carry it into effect in the 
individual schools. In all attempts in my own school 
to adopt better methods, here is the difficulty which 


106 RELIGIOUS EDUCATION ASSOCIATION 


daunts me: Could I count on teachers willing to take 
their work seriously enough to make more thorough 
_ lessons a success ? 

Here, then is, to my mind, the greatest practical 
question we can discuss: How shall we get all these 
good things into the life and work of the average 
Sunday-school teacher? How can we get the men and 
women who volunteer to help in religious education to 
take their work seriously; and, remembering ever that 
the great force is the power of personality, to seek for 
themselves, at the cost of patience and sacrifice if neces- 
sary, a richer and wiser personal life, that they may 
bring to bear on those under their influence a person- 
ality well informed and well equipped with true knowl- 
edge of the Bible, of wise methods of teaching, of right 
principles of conduct, and of the workings of the human 
spirit? In short, what can we do to conserve, intensify, 
and enlighten the personal influence of character upon 
character, which is the chief force in religious training? 


THikD) SESSION 


PRAYER 
REV. WILLIAM B. FORBUSH, Pu.D., L.H.D., 


PASTOR WINTHROP CONGREGATIONAL CHURCH, BOSTON, MASSACHUSETTS 

Our Father who art in heaven, hear us as we pray this 
day for the fathers and mothers who are upon earth ; 
hear us as we pray for our homes and the dear children 
whom thou hast givenus. Hear usas we pray for our pub- 
lic schools, and for the fathers and mothers whom thou 
hast given to our children, to train them in learning and 
righteousness, Hear us as we pray for our young people 
joined together in social relationships of every kind, in 
those pleasant and joyous loyalties which are the seed of 
the final social relationship of society. Hear us as we pray 
for our country, we who are all joined here together in the 
larger fellowship of the dear land we love. May this 
Convention be a blessing to us and to our children, to 
our homes and to our schools and to our native land. In 
the name of Christ we pray. Amen. 


107 


RELIGIOUS AND MORAL EDUCATION 
THROUGH THE HOME 


PRESIDENT GEORGE B. STEWART, D.D., LL.D., 
AUBURN THEOLOGICAL SEMINARY, AUBURN, NEW YORK 


A minister of my acquaintance, who by his opportunity 
for observation and by his judicial temper is well qualified 
to speak with authority, in a recent letter said: ‘‘ You and 
I know that the homes cannot be depended upon for 
giving children the instruction in the Bible which they 
need.” It is safe to assume that this is the prevailing 
opinion on the subject, and that there is in this audience 
but slight, if any, dissent from the notion that there is 
sore lack of moral and religious instruction in the homes 
of our land, even in the religious homes. That we may 
make some contribution to the improvement of the 
condition of things we believe to exist, we come to the 
discussion of this subject upon our program. 

Before making some suggestions for the promotion of 
religious and moral instruction in the home, I should 
like to bring the principal elements of the problem to 
our attention. 

1. The family altar is to be found in but a small per- 
centage of Christian homes. It has been my privilege 
to know the inner life of hundreds of Christian homes, 
and from my own personal observation, confirmed by the 
unvarying testimony of other observers, I make this 
statement. Whatever view we may take of the value of 
the family altar, and the formal religious life for which it 
stands, we must recognize that in the present condition 
we cannot count upon it for the advancement of home 
religion, unless we can rebuildit. Itis not now an appre- 


ciable religious force. 
108 


RELIGION IN THE HOME 109 


2. There is a new Sunday coming in with new condi- 
tions to govern home training. The old sabbath, with 
its strict observance of the rites of the sanctuary, and of 
the proprieties of personal, domestic, and communal con- 
duct, has gone,.and an entirely new day has taken its 
place. We may say that the old is better, or we may 
like the new as on the whole more sane, more whole- 
some, more Christian. But at all events we must reckon 
with the facts, and in our efforts to advance the religious 
influence of the home these facts have their value. For 
example, in making plans for religious instruction in the 
home we may not assume that there is the same oppor- 
tunity and incentive on Sunday for home training that 
there was under the old day. The old day had in ita 
distinct and recognized place for this instruction in the 
home, while the new has no such distinct place. Onthe 
other hand, the atmosphere of the present Sunday may 
be more conducive to the cultivation of a more joyous, 
more real, more truly personal type of piety. Undoubt- 
edly there are both gain and loss in the changed condi- 
tion of our home life on Sunday. Opinions may differ 
as to the relative proportion of each, but with this pro- 
portion we are not nowconcerned. The important thing 
for us is to note the change and to adjust our solution of 
the problem before us to the existing conditions. 

3. There is a new home. The old home, with its 
family room, evening lamp, regular life, and community 
of interests, has given place to a home in which the fam- 
ily are all together for the first time in the day at the 
evening meal, and then only for a brief hour, after which 
they scatter to their several engagements. A little boy 
was asked by a neighbor, as his father was leaving the 
house one morning, who that gentleman was, and he 
replied: ‘““O, I don’t know; he’s the man who stays here 
nights.” This might well be a leaf from the actual 
home life in our cities. In some cases fathers and moth- 


110 RELIGIOUS EDUCATION ASSOCIATION 


ers too seldom see their children. Business claims their 
daylight hours; committee, board, or lodge meetings 
claim their evenings; and so the fathers are unavoidably, 
as it would seem, away from home. The church and sun- 
dry organizations for social service or self-improvement 
leave the mothers little time for their own needy but 
uncomplaining households. The children have their own 
friends and social life, in which the parents have all too 
small a place and influence. 

In any effort to solve our problem this far-reaching 
change in the home life, which has its bearing in so many 
directions, must be reckoned as one of the important 
factors. 

4. The Sunday school must not be held responsible 
for the decline in family religious instruction. It is quite 
the fashion to charge the Sunday school with the sin of 
supplanting the home in the training of the child, and 
for evidence our attention is called to the growing promi- 
nence of the one and the simultaneous decline of the 
other. But it might be just as good logic to reverse the 
order of causal sequence and say that the church, noting 
the decline of family religion, developed and perfected 
the Sunday school as at least a partial remedy for the 
resulting evils. This, indeed, is the more common order 
of events. Rarely does one good influence supplant 
another and better influence, while not infrequently does 
it occur that as the one set of influences loses its efficacy 
and wanes, another set arises and carries forward the 
advancement of human interests with fresh vigor. 

May it not be that there is comparatively slight causal 
connection between these two methods of religious in- 
struction, and that the rise of the one and the decline of 
the other are due to simultaneous but independent causes? 
If this be the case, then the solution of our problem is 
not to be found in weakening the influence or degrading 
the position of the Sunday school in the interest of home 
training. 


RELIGION IN THE HOME III 


5. The home is the whole pedagogical system in min- 
iature. Here are to be found the child in the beginning 
of his training, and the field for the exploitation of all 
kindergarten theories; and here is the sophomore in 
college, whom some educators are talking of gradua- 
ting. The father and mother are the president and the 
board of control and the whole faculty of instruction. 
This requires a constant change of methods and material 
of instruction and their adaptation to the rapid, the 
kaleidoscopic progress of the child from the cradle to 
college. You cannot in the home—nor anywhere for 
that matter—take the same course with the boy of ten 
and the boy of seventeen. 

6. There is a considerable amount of religious and 
moral education obtained in the home, for which the 
home may be said to be indirectly responsible. There 
are a large number of religious newspapers, and a vast 
amount of religious matter in secular newspapers; and 
the sphere of influence for these papers is at home. 
There are innumerable books, professedly or actually 
religious, which through Sunday-school, parish, and other 
libraries, or by actual purchase, find their way into the 
home. This religious reading may be thought toa large 
extent poor in quality and worse in effect. Yet it may 
be safely said that its influence is on the whole good and 
potent. No one properly understands the problem of 
home religious education who does not give a large place 
to the power—the vast power, actual and potential —of 
the religious periodical and book press. 

The causes which have worked for the decrease of 
parental instruction in religion have not wrought the 
same havoc with parental instruction in morals. Unques- 
tionably there is much moral training in the home. It 
may not be of the formal sort, not as deliberate in pur- 
pose nor as conspicuously labeled as was the older 


112 RELIGIOUS EDUCATION ASSOCIATION 


instruction; but as real, as purposeful, as wholesome, and 
as resultful as any that has preceded. Truthfulness, 
sobriety, cleanness in speech, unselfishness, service, 
good manners, these and all other virtues are taught in 
Christian homes today as earnestly and possibly as effect- 
ively as in any other day. Sometimes, as we study the 
moral situation of the present, there comes the fear that 
our distinctively Christian ideals of virtue and conception 
of right and duty are giving place to the Grecian. If 
such be the fact, then of course the moral training in the 
home must suffer a like deterioration. But this hardly 
enters into our present problem, and the fact remains to 
cheer us that the home is an active and potent force in 
the moral development of the children. 

These considerations—the conspicuous absence of 
formal family religion, the new Sunday habits, the new 
home life, the fact that the Sunday school is not respon- 
sible for the neglect of religious training in the home, 
but may be an aid to it, the wide area of the home cur- 
riculum, the power actual and latent of the religious 
press for home religious training, and manifest moral 
education now actually given—these considerations at 
least must be kept prominently in mind in any attempt 
to solve our problem. 

With these considerations before us, we now ask: 
How can we promote religious and moral education 
through the home? 

The influences which make for the answer to this 
question in life, and not in the library, are so varied, so 
subtle, so many, that one who has made the attempt to 
answer the question, not in his study only, but in his own 
home and the homes of others, has learned to speak with 
modesty and many misgivings. Nevertheless, certain 
general suggestions may be made with some confidence 
in their practical value. 

I. Let there be agitation. This important matter 


RELIGION IN THE HOME a 3: 


must be brought to the attention of Christian parents. 
They must be made to feel, and to feel keenly, their 
solemn and ever-present duty to teach their children. 
Their consciences must be awakened, their obligation 
must be made plain, their hearts must be deeply moved, 
and in every possible way and throughout their whole 
being they must be made to understand how to discharge 
this duty to their children and must be quickened to dis- 
charge it. Pastors must preach upon it; church councils 
and conferences and assemblies must give heedful atten- 
tion to it; the religious press may well devote to it 
conspicuous space and forceful words; conventions of 
Christian workers, such as this, must give it a dignified 
place in their programs. 

It is a large part of the problem of religious educa- 
tion, and it must not be neglected by those charged with 
the religious education of the youth of our land. Par- 
ents must not neglect it, or pastors, or the officers in the 
local church, or the members of various ecclesiastical 
bodies. The imperative obligation to make religious 
‘education in the home real, vital, potent, rests upon par- 
ents in the first instance and then upon us all. The 
voice of duty must be heard above all other voices. Its 
mandates must be obeyed. Agitation will help to 
accomplish this. 

We may not agree upon a program for this agitation. 
Some may think there ought to be a revival of the formal 
family religion of other generations, while others may 
feel that in the present conditions of family life this 
would be impossible, and still others may feel that the 
good results of this method of religious training were so 
mingled with ill results as to condemn the method. 
And so it might be with any other portion of the pro- 
gram. Personally I entertain certain views as to the 
methods that ought to be advocated. I have a convic- 
tion, for example, that the family altar ought to be 


114 RELIGIOUS EDUCATION ASSOCIATION 


erected in every home. I believe that gathering the 
household together at stated and frequent intervals for 
the reading of God’s Word, the singing of Christian 
hymns, and the common prayer has an incalculable and 
incomparable result in the religious nurture of the chil- 
dren. There is nothing equal to it. Of course, it should 
be real, hearty, wholesome, formal without stiffness, 
gladsome without levity, for every member of the family, 
and a firmly fixed fact in the householdeconomy. Not- 
withstanding the difficulties—apparently insuperable in 
many homes—and notwithstanding the objections, I 
have not the slightest doubt as to the practicability of 
the family altar for every home—if not on every day, 
certainly at some stated and regular time. Nor have I 
the slightest doubt as to its inestimable value. 

Nevertheless that which I feel to be necessary at this 
time to insist upon is not the program, but the agitation. 
The need is great. The duty is clear. The welfare of 
the next generation, the religious progress of the world, 
the spiritual welfare of mankind wait upon the home’s 
fidelity in the Christian nurture of the young. 

Let everyone who appraises highly these great inter- 
ests set his heart thus to further them, and lift up his 
voice in season and-out of season to call his Christian 
brethren to promote religious and moral education in 
the home. 

2. Let the Sunday school be used as an agency for 
promoting home instruction. Efforts in this direction 
are now made, as for example with the home readings 
appointed for each day, which are unquestionably effect- 
ive in good results. These efforts ought to be extended 
in every available direction, until the Sunday school 
becomes an appreciable power in the nurture of the 
children, not only through its own immediate work, but 
also through its appreciable influence in the home educa- 
tion of the children. 


RELIGION IN THE HOME 115 


Here again there may be difference of opinion as to 
the program to be observed, and indeed many experi- 
ments may have to be made, not only for the work at 
large, but also for the particular school, before any really 
resultful method canbe hit upon. The best method may 
be a changing method. Certain suggestions as to details 
occur to me. For example, the lesson-helps might 
make provision for this joint activity of home and school 
in the preparation of the lesson, a part of the lesson 
being prepared at home in the way of a subject to be 
studied up, or written answers to questions to be pre- 
pared, or a book to be read, or a short essay to be 
written. 

Constant efforts should be made to impress both par- 
ent and teacher with the necessity of co-operation in the 
nurture of the child. The church might arrange for con- 
ferences between the teachers and the parents upon this 
subject. The home department, in its lesson, in its helps, 
and in its administration, might have as a prime object 
the promotion of the religious education of the children. 
It might lend itself in a most effective way by inspiring 
the parents to the careful instruction of their children, 
and by putting into their hands the equipment for giving 
It. 

These are mere hints to indicate certain ways in which 
the Sunday school may possibly be utilized for promo- 
ting home instruction. The hints, I trust, will not obscure 
the main suggestion that the Sunday school. offers a 
really valuable agency for advancing hometraining. Let 
the home understand that it is to co-operate with the 
school, and let the school understand that it is to exalt 
the home as an educational agency, and let both dis- 
charge their full duty to each other. 

3. Let there be devised curricula for home Bible 
study and Bible teaching. Bible study never received 
the attention it now has. Inthe college, in the Christian 


116 RELIGIOUS EDUCATION ASSOCIATION 


associations, in the young people’s societies, in the Sun- 
day school and in the home, there are earnest and effect- 
ive efforts in this direction, and these should fill our 
hearts with cheer and hope. Other of these efforts are 
to have the attention of this Convention; just now we 
are thinking of the home and its Bible study and teach- 
ing. ‘Disciplines,’ to speak pedagogically, are the 
desiderata here. 

The American Institute of Sacred Literature has 
rendered exceptionally valuable service in this direction 
in its courses for Bible study adapted to all grades of 
ability and shades of personal desire. These courses, or 
others designed for the private home study of parents 
and the older members of the family, should be made a 
part of the educational equipment of every Christian 
church. The daily Bible readings arranged so that the 
whole Bible may be read in course within a definite 
period, used in many churches, is an effort in this direc- 
tion—a rather feeble effort, but not without its value. 
The home department, now being pushed by the Sunday- 
school organizations, is another effort in the same direc- 
tion which, excellent as it is, might be greatly improved 
in its value to the educational effectiveness of the home. 

But in addition to these efforts there ought to be a 
distinct curriculum for home teaching as well as for 
home study. There is no reason why the two purposes 
should not be combined in one effort. For example, as 
the home teaching begins the education of the child, 
there ought to be provided for mothers a usable course 
of Bible lessons for the young children. This would be 
a series of Bible stories. There are now child’s Bibles, 
Lives of Jesus for children, and books of Bible stories. 
These have varying degrees of merit; of the poorest it 
can doubtless be said that it is better than nothing, and 
of the best that it hardly meets the demands of the situ- 
ation with which we are confronted. But surely such a 


RELIGION IN THE HOME 117 


series of Bible stories could be prepared in the very 
words of the Bible, except where occasional departures 
from the words of Scripture were necessary in the inter- 
ests of clearness or brevity. One series might be made 
up of stories from the Old Testament, another from the 
life of Jesus, another from the lives of the apostles and 
the early church. These should be printed in the most 
attractive form of the modern children’s books, with illus- 
trations. It should be part of the plan that the stories 
should be read and re-read to the child, and if possible 
by the child, until they are known by heart. Anyone 
with experience in reading to children knows that the 
familiar story, the story they have heard every day for 
a month, is the story of all others they want to hear on 
the first night of the next month. They never tire of a 
good story, and the Bible is full of good stories. 

Another advance in the same direction should be 
made in the matter of hymns and prayers. There are 
certain well-known hymns of the church which every 
child nurtured in a Christian home ought to know, and 
there are certain forms of prayer of which the same may 
be said. Some of these, both hymns and prayers, are in 
the Bible, and some are in use in Christian churches. 
These ought to be put together in an available and attract- 
ive form for the use of mothers who should have their 
children commit them to memory. 

You perceive that I am old-fashioned enough to 
believe that the teaching of objective truth is a function 
of the home. The pathway to freedom is a knowledge 
of the truth. ‘Ye shall know the truth, and the truth 
shall make you free.” 

We desire much the conversion of the children, but 
our desire is only to be accomplished through a knowl- 
edge of the truth as it is in Jesus Christ. I confess I do 
not have that fear of explicit forms of truth which is 
sometimes thought —mistakenly,I believe — to be incon- 


118 RELIGIOUS EDUCATION ASSOCIATION 


sistent with wise pedagogical methods. The antithesis 
is not between a creed and no creed, but between a good 
creed and a bad one. It is not the experience of the 
world that as a home swings away from a creed it swings 
nearer to God. I therefore believe that the formularies 
of our Christian doctrine to be found in Scripture, in 
hymns, in liturgies, and in creeds and catechism have 
their persisting value in the home instruction of the 
child. To teach objective truth must always remain a 
most effective method for the formation of character. 

4. Let the home have Christian parents who know 
God and are under the power of his Spirit. ‘The best 
way to secure good health is to select your grandfather,” 
and the best way for a child to obtain the wisest and 
most resultful home training is to be born into the society 
and under the transforming influence of a Christian 
mother and a Christian father. The daily life of a man 
who walks with God will bring the daily life of his child 
into the presence of God. The daily life of the woman 
who is a friend of Jesus will bring her children into the 
society of Jesus. 

This piety must not be artificial, nor sentimental, nor 
intellectual, nor formal, nor supra-mundane, nor unmind- 
ful of the value of wise means. It must be all that it is 
possible for human piety to be —warm, thoughtful, sym- 
pathetic, unselfish, tactful, real, genuine. But what I 
am now saying is that there must be such piety. It is 
indispensable, if there is to be any effective rearing of 
the child in religion through the agency of the home. 

The besetting sin of today is the leaving of God out 
of the account. The dangerous heresy of today is the 
notion that men may find God without Jesus Christ. 
The beginnings of both are to be found in the home, 
even Christian homes. Through the neglect by parents 
of the outward formalities of religion in the home, as 
seen in the family altar and a blessing at the table, 


RELIGION IN THE HOME 119 


through the more serious neglect of giving religious 
instruction, through the fatal neglect of showing in 
character and conduct to their children that they know 
God, that they regulate their lives by his will, that their 
supreme desire is to love the things he loves and hate the 
things that he hates, that Jesus Christ is their Savior, 
Friend, and Lord of Life—through this neglect the 
children grow up in the sin of sins and heresy of heresies; 
God is not in their thoughts and Jesus Christ is not in 
their lives. The home where Christ is enthroned and 
God is known is the home in which moral and religious 
education is best promoted and brings forth its most 
perfect fruit. 


REV. JEAN F. LOBA, D.D., 
PASTOR FIRST CONGREGATIONAL CHURCH, EVANSTON, ILLINOIS 

It is well that in the preceding addresses attention has 
repeatedly been called to the sacredness of personality, 
for this fact lays emphasis on the sacredness of the 
family through which alone the individual is integrated 
in society. Forman does not become directly a member 
of society, but mediately through the family. He is 
first a member of the family, and that becomes the unit 
of society. A quaint and fresh old writer of Geneva has 
said that every man sees the world over the threshold of 
his own shop. We may modify this by saying that every 
man must see the world over the threshold of his own 
home; for the family is not only the cradle of the 
human race, it is also the mightiest of the schools of 
humanity. It is the school of schools. Not only do 
children receive from parents their flesh and blood, their 
color and frame, but their spirits— not only the fibers of 
their bodies, but the very tone and temper of their souls. 
The habits of thought and speech formed in the home are 
more persistent than those they may learn under any other 
influence. The grammar spoken in the schools by the 


120 RELIGIOUS EDUCATION ASSOCIATION 


children is not that taught by the most careful and 
painstaking of teachers, but is generally that spoken 
with father and mother, with brother and sister; and all 
the efforts of the teacher to cultivate in the pupils a prac- 
tice of correct English, when the custom of the home is 
other than this, reaches but a little way. It is interest- 
ing in this connection to notice the fact that in the Swiss 
and German universities the lectures are generally given 
by the professors in the noblest tongues, in the purest 
French or German; but the moment the pupils turn 
from the lecture-room they speak to one another and 
to their teachers in the patois or dialect of the home, the 
street and the market-place. So persistent are the habits 
inculcated in the home that far into mature life and into 
different countries man betrays the character of the home 
whence hesprang. Families are the nucleated centers 
of civilized, or barbarous, forms of social life. They are 
the centers of civilization or of heathenism. What these 
are in the aggregate, society is. 

We are coming to realize that it is almost useless to 
reach after and uplift men one by one in our slums; that 
if the slums are to be cleansed at all, it must be by creat- 
ing in them homes of purity and elevation in moral and 
mental life. We are coming to see that the character of 
the individual is largely but the expression of the char- 
acter of the family from which he came, It is for this 
reason that every effort is now being made to establish 
settlements as social centers in the wretchedness and 
density of our cities. They are the organized centers of 
home life and pure ideals. But the family is not only 
the school of character; it is also the very citadel of 
either virtue or vice, of Christianity or heathenism. Our 
missionaries, both at home and in foreign lands, are 
coming to feel that churches and schools are of them- 
selves insufficient to create a new civilization, and that 
they must be supplemented by homes of the highest 


RELIGION IN THE HOME 121 


Christian ideals. A Hindu gentleman, educated in the 
Christian College at Madras, recently said, “If you wish 
to reach India, you must reach our women and our 
homes. Until Christianity lays its hand upon wives and 
mothers it cannot hope to reach the men.” This truth 
is as applicable to our own as to any other land. The 
home is the citadel of our civilization. 

One of the most instructive facts of history is found 
in the conditions which were discovered in the valleys of 
Piedmont and Dauphiny in France. Here for centuries 
subsisted a people of the simplest character and of the 
loftiest morality and piety. They had neither schools, 
libraries, ncr churches, outside of the family. Through- 
out the Middle Ages, during the chaos and confusion, 
the feuds and wars between state and church, the storms 
raged about these secluded valleys; politics changed, 
ecclesiastical power waned. But when the storm began 
to lull at the opening of the Reformation, here were 
found centers of life and light which had been kept 
untouched either by the political ambitions or the moral 
corruptions which had invaded every other part of 
Europe. The families of the Waldenses had proved to 
be the cradle and the citadel of the simplest faith and 
the purest morals, the heart and the inspiration of 
which had been the Bible. 

We hear these days very much about the power of 
education. The school, the college, and the university 
are at the front; but Herbert Spencer in his recent book, 
which he tells us is to be his last, calls our attention to 
the utter failure of education, as it is now conducted, to 
create any high and dominant ideals. He says he is 
weary of the cry, ‘‘educate, educate, educate!” Is this 
not due to the fact that the source of our social and 
national life is not in the school, but in the home? Here 
is formed that which is more precious than any intellectual 
treasure or the treasures of the library— character, without 


122 RELIGIOUS EDUCATION ASSOCIATION 


which no people can long exist. But when we come to 
the question of reaching the home with religious and 
moral instruction, we meet with serious obstacles. The 
very sacredness of the family, which we dare not violate 
and must protect, is itself a bulwark against our efforts 
to reach and change its ideals. 

And yet the question is not hopeless—it must not be 
hopeless. If the highest civilization is to be reached 
and saved, the family must be reached. And already 
many instrumentalities are being employed to carry even 
into the sacred precincts of the home the saving power 
of a pure religion and a high ethical ideal. Home cir- 
cles are being formed, home schools organized. The 
church and Chautauqua circles are reaching the families 


of our land, and are clearly efforts toward accomplish- ~ 


ing the thing which most of all needs to be accom- 
plished. It is vain for us to expect that our boys and 
girls will come from homes of low, material, commercial 
ideals with noble aims. And we are discovering that the 
slums are not the only sources whence our prisons and 
penitentiaries are being recruited, but that too frequently 
homes of so-called culture and refinement send forth 
sons and daughters without due moral and religious 
training into the well-nigh irresistible temptations of the 
world. 

This, then, is one of the subjects which the contem- 
plated organization proposes to itself—to reach the 
homes of our land with the purest literature and, as far 
as may be, to organize the homes into circles for the cul- 
tivation of high ideals, so that the very tone and charac- 
ter of this nursery of civilization shall be made and kept 
pure and safe. It is more than mere accident that the 
early apostolic church was so commonly organized in the 
family, in the home, the household. For this was put- 
ting the saving salt into the very spring and fountain of 
all the social life of the people. Nor is it an accident 


: 


s 


that today, after all the persecution, the exile, the 
oppression, and the robbery that man has been able to 
devise and execute against the Jewish people, that great 
race, without country, without social or political power 
or prestige, is still everywhere intact; the family life is 
practically the same, the invincible citadel of its national 
and religious ideals. 

When we shall have made the home intelligent, pure, 
and religious, we shall have saved and established our 
nation and our country. For the family is the fountain- 
head of our civilization. 


RELIGION IN THE HOME 123 


RELIGIOUS AND MORAL EDUCATION THROUGH 
PUBLIC AND PRIVATE SCHOOLS 


CHARLES H. THURBER, Pu.D., 
EDITOR EDUCATIONAL PUBLICATIONS OF MESSRS. GINN & CO., BOSTON, 


MASSACHUSETTS 

United in the topic of this paper are two subjects, as 
to the relations of which there is difference of opinion 
-and difference of practiceas well. Ina pamphlet recently 
issued by the Paulist Fathers I find this statement of the 
Catholic position: ‘“Nor do-they believe that morality 
and religion are separable; that men will revere the law 
if they ignore the lawgiver. Now, since morality has 
divine sanction, to attempt to teach its principles without 
reference to the Divinity is to ignore the lawgiver; yet 
just as surely as you speak of the Lawgiver, so surely do 
you trench on the ground of doctrinal teaching.” That 
this view is held by other religious bodies is sufficiently 
proved by the multitude of denominational schools. 
And yet, in practice, so far as the public schools are 
concerned, religion and morality are no more connected 
than two remote planets whose orbits never meet. 
Nobody, I take it, objects to the teaching of morality in 
the public schools; generally it is recognized in some 
formal way in the curriculum. But specific religious 
teaching is practically banished by law from every public 
school in this country, so far as I am informed. 

This is a very modern condition. The fathers of our 
common schools had no such notion. Luther had as 
much as anyone to do with starting state support of 
popular education, and with him the maintenance of 
schools was always for two purposes—the welfare of the 
church and the prosperity of the state. He says: 

124 


RELIGION AND MORALITY IN SCHOOLS 125 


I maintain that the civil authorities are under obligation to com- 
pel the people to send their children toschool. .... For our rulers 
are certainly bound to maintain the spiritual and secular offices and 
callings..... If the government can compel such citizens as are 
fit for military service to bear spear and rifle, to mount ramparts 
and perform other martial duties in time of war, how much more 
has it a right to compel the people to send their children to school, 
because in this case we are warring with the devil whose object it is 
secretly to exhaust our cities and principalities of strong men, to 
destroy the kernel and leave a shell of ignorant and helpless people, 
whom he can sport and juggle with at pleasure. That is starving 
out a city or country, destroying it without a struggle, and without 
its knowledge. 

Of the Reformation, Bréal says that ‘‘it contracted the 
obligation of placing everyone in a condition to save 
himself by reading and studying the Bible.” Luther, 
who did so much to furnish a powerful motive for read- 
ing the Bible by translating it into the vernacular, sup- 
plied the chief reading material of the next three 
centuries. 

And what of Ignatius of Loyola, the great Catholic 
educator of Luther’s generation? The Jesuit society 
which he founded has always devoted itself chiefly to 
education, and the very first sentence in the Ratio Studt- 
orum refers to the ‘abundant practical fruit to be gath- 
ered from this manifold labor of the schools,” that fruit 
being ‘“‘the knowledge and love of the Creator.” Ona 
statue of Christ before one of their colleges is this 
inscription: 

For Thee these meadows smile, and, on the hill-top smoothed 

away, these beds bedeck themselves with flowers; and the youth 
from every clime unfolds, in virtue and in science, the hopes of 
Christian manhood. 
The Jesuits have dealt with secondary and higher educa- 
tion, it is true, but the other teaching bodies that arose 
in the Catholic church to care for elementary education 
and the education of women were, it need scarcely be 
said, permeated with the same religious spirit. 


126 RELIGIOUS EDUCATION ASSOCIATION 


Comenius, the good Moravian bishop, who has been 
called the ‘“‘ Father of the Common School,” writes: 

That only I call a school, which is truly oficina hominum, where 
minds are instructed in wisdom to penetrate all things, where souls 


and their affections are guided to the universal harmony of the 
virtues, and hearts are allured to divine love. 


Pestalozzi, one of the noblest names adorning any pro- 
fession, writes: 

I am unwilling to bring these letters to an end without touching 
on what I may call the keystone of my whole system. Is the love of 


God encouraged by these principles which I hold to be the only 
sound basis for the developrnent of humanity ? 


Rousseau, who did much more for education than he 
generally gets credit for, and who had boxed the com- 
pass as regards religious belief, so far from leaving 
morality and religion out of his system of education for 
the natural man and woman, gives them both a very 
important place. He could preach better than he prac- 
ticed. Today, however, some might disagree with his 
dictum that — 

Every girl ought to follow the religion of her mother, and every 
wife that of her husband. If this religion be false, the docility 
which makes the mother and the daughter submit to the order of 
nature wipes out, in God’s sight, the sin of error. Being incapable 


of judging for themselves, they ought to accept the decision of their 
fathers and husbands as that of the church. 


Not to weary your patience further with quotations 
from the pedagogical fathers, let me say in a word that 
their views prevailed. They prevail today in the public 
schools of Germany and England. They prevailed far 
into this century in our own country. In Massachu- 
setts, for more than a century and a half from the found- 
ing of the public schools, 

Dogmatic religious instruction was given in them without let or hin- 
drance, This was one object that the founders of these schools had 


in view in founding them. .... The free use in the schools of the 
shorter catechism gave no offense. The frequent visits of the min- 


RELIGION AND MORALITY IN SCHOOLS 127 


ister to the school to catechize the children were taken as a matter 
of course. In fact, the minister had a definite educational status 
assigned him by the school law. 

That this attitude was not peculiar to Massachusetts 
is shown in the famous passage from the Ordinance of 
1787, creating the Northwest Territory: ‘ Religion, 
morality, and knowledge being necessary to good gov- 
ernment and the happiness of mankind, schools and the 
means of education shall forever be encouraged.” 

Montesquieu says: ‘“‘It is in the republican form of 
government that the whole power of education is abso- 
lutely needed.” If there were not good ground for 
believing that today we are in danger of departing from 
the order of the Ordinance of 1787 — first religion, then 
morality, then knowledge—and reading it first knowl- 
edge, then more knowledge, then more knowledge still, 
and are not using quite the whole power of education as 
Montesquieu declared a republic must—if this were not 
so, this Convention would not be in session. 

The causes that are responsible for the new condition 
are very complex. The change took place so gradually 
that no one can tell when it happened. In Massachusetts 
we find, in 1827, a law declaring ‘“‘that school commit- 
tees should never direct to be used or purchased in any 
of the town schools any schoolbooks which were calcu- 
lated to favor the tenets of any particular sect of Chris- 
tians.”” This was, in great measure, only a recognition 
of a condition that already existed, for such a law could 
not have been placed on the statute books if the public 
sentiment to enforce it were not already powerful. But 
the New England Primer and the catechism did not leave 
the schools all at once. They were saying farewell for 
half a century. The multiplying of religious sects con- 
tributed powerfully to the movement. Since the schools 
could not teach the peculiar doctrines of every denomi- 
nation, they became neutral ground. This was the 
easiest way out of that difficulty. 


128 RELIGIOUS EDUCATION ASSOCIATION 


But another element entered in, less obvious, difficult 
to catch in the act, perhaps for the most part uncon- 
scious, yet, we must believe, most powerful. This was a 
subtle political feeling, rather than doctrine, that is part 
and parcel of our national idea. In regard to the 
schools, this influence, I believe, shows itself in two 
directions. The new nation was inclined at first to break 
with all the forms of the government against which it 
had rebelled. Many of the colonists had crossed the 
seas to escape from a state church; and while they 
seized the opportunity, as in Massachusetts, to make 
their own church the state church, yet when other 
denominations grew powerful, the natural tendency was 
to separate state and church absolutely, so that the spec- 
tacle of one denomination tyrannizing over another 
might not be repeated in the New World. 

On the other hand, it soon became evident that the new 
nation had a most interesting and important experiment 
on its hands. This was nothing less than the reconstruc- 
tion of the Tower of Babel. Immigrants streamed in from 
every land, speaking all the tongues that sprang up from 
Babel’s ruins, and out of them a homogeneous people had 
to be constructed. What was the agency to rely on to do 
the work? Not the church, manifestly, for every ship 
brought a new sect. So it must be the school, and so 
the school became ‘‘the symbol of an eternal unifying 
spirit.” Some such underlying forces as these must have 
wrought for present conditions, for, although there is no 
central school authority in the United States and each 
state acted by itself when the time carne, each being a law 
unto itself in school matters, yet the result was every- 
where practically the same. 

Now it is time to look seriously at the present situa- 
tion. What are the facts as to moral and religious teach- 
ing in our schools today? No one, to my knowledge, 
has studied that question so thoroughly as an English 


RELIGION AND MORALITY IN SCHOOLS 129 


scholar, who came over here on the Gilchrist foundation 
some three years ago especially to look into this very 
matter, and published two substantial volumes giving 
the result of his inquiry. In these pages we may see 
ourselves as others see us. Professor Mark, in summing 
up his observations, finds that — 

With the exception of the partly scientific, partly moralizing teaching 
of temperance under the name of physiology, it is very uncommon 
to find anything upon the time-table under the name of character 
lessons or lessons in morals. The direct moral teaching is: (a) in 
connection with the formation of good habits, such as cleanliness or 
kindness; (4) taken up as part of the opening exercises for the first 
five, ten, or fifteen minutes of morning school; or (c) associated 


with class mottoes, or with selected quotations written upon the 
blackboard. 


The Massachusetts state law contains this paragraph: 

It shall be the duty of all instructors of youth to exert their best 
endeavors to impress on the minds of children and youth, committed 
totheir care and instruction, the principles of piety and justice and 
a sacred regard of truth; love of their country, humanity, and uni- 
versal benevolence ; sobriety, industry, and frugality ; chastity, mod- 
eration, and temperance ; and those other virtues which are the orna- 
ment of human society, and the basis upon which a republican con- 
stitution is founded; and it shall be the duty of such instructors to 
endeavor to lead their pupils, as their ages and capacities will admit, 
into a clear understanding of the tendency of the above-mentioned 
virtues to preserve and perfect a republican constitution, and secure 
the blessings of liberty, as well as to promote their future happiness, 
and also to point out to them the evil tendency of the opposite 
vices. 


I know that many courses of study presented for cities 
contain regulations similar in character to this law, and 
I presume that practically all do. Here isa formtypical 
of many others: 


In all grades teachers should embrace every convenient opportu- 
nity to instruct their pupils in morals and manners. The following 
list of topics will supply bases for many interesting talks: 

Duty to parents, to brothers and sisters, to playmates, to the aged, 
to the poor and unfortunate, to the ignorant and stupid, to strangers 
and foreigners, to the public, to one’s country, 


130 RELIGIOUS EDUCATION ASSOCIATION 


Home manners, table manners, school manners, street manners, 
manners in public assemblies and in public conveyances. 

Industry, punctuality, order, economy, honesty, truthfulness, 
cleanliness, self-respect. 

Other topics will be suggested to the thoughtful teacher by 
occurrences that come under her observation in the schoolroom and 
elsewhere. 

This is all excellent, but there is one weak point where 
it would not be surprising to find the system breaking 
down every now and then, and I must digress for a mo- 
ment to offer a criticism and a positive suggestion. Is 
it to be expected that all teachers will, without any spe- 
cial preparation, be able to give “interesting talks,” to 
quote the language of the ordinance, on all the difficult 
and delicate topics therein specified? How many in this 
audience would like off-hand to face a body of forty to 
sixty children, the keenest critics in the world, and give 
them an “interesting talk” on their duty “to the ignor- 
ant and stupid”? With the best will in the world, the 
average teacher might not make the talk either interest- 
ing or profitable. This partly explains why direct moral 
or religious teaching is often thought to be of very 
doubtful value in the schoolroom. Moral or ethical 
knowledge no more comes naturally of itself to the 
teacher than to anyone else. It has to be learned like 
anything else; and especially if it is to be presented 
to others must it be learned in some orderly and sys- 
tematic way. 

My constructive suggestion is this: Let provision be 
made for the teacher to learn this subject, I have not 
been able to examine the courses of study of many normal 
schools, nor many of the examination papers set for 
applicants for teachers’ certificates, but my impression is 
that at present training in morals is nowhere recognized 
as a part of the teacher’s preparation. That the teacher 
is expected to be of good moral character, and almost 
universally is so, goes without saying; but the possession 


RELIGION AND MORALITY IN SCHOOLS 131 


of personal morality no more qualifies for teaching moral- 
ity than does the fact that I personally (so far as any- 
body knows) possess a perfect outfit of bones, muscles, 
arteries, veins, lungs, stomach, liver, and all the rest, 
qualify me to be demonstrator in anatomy in a university 
medical school. It is certain that formal text-books in 
morals have never been successful in schools in this 
country. The instruction must come all from the lips of 
the teacher. All the more reason that we should see to 
it that the teacher is at least offered the opportunity for 
special preparation. 

Direct religious exercises in public schools seldom yo, 
or are allowed to go, farther than the reading of the 
Bible. The law in the several states varies not a little. 
In New York pupils cannot be compelled to attend 
religious services, and the law gives no authority, as a 
matter of right, to use any portion of the regular school 
hours in conducting any religious exercises at which the 
attendance of pupils is made compulsory. Some places 
—the cities of Rochester and Troy, for example, unless 
the rule has been changed very recently— forbid any 
religious exercises. Bnt the opening of the school with 
Bible reading and some form of prayer is generally con- 
sidered unobjectionable and desirable. This is per- 
mitted unless some one in the community objects and 
calls the matter to the attention of the state department, 
when the department immediately enforces the law. In 
other words, the Bible may be read, if no one objects, 
but must not be read if anyone objects. Massachusetts 
requires some portion of the Bible to be read daily in 
the public schools. In Missouri the trustees may com- 
pel Bible reading. In Illinois a student may be expelled 
for studying during the reading of the Bible. In Geor- 
gia the Bible must be used in the school. lowa leaves 
the matter entirely to the judgment of the teacher and 
permits no dictation by either parents or trustees. In 


132 RELIGIOUS EDUCATION ASSOCIATION 


Arkansas the trustees settle the question. In North and 
South Dakota the Bible may not be excluded from any 
public school, and may be read daily for not to exceed 
ten minutes, at the option of the teacher. In most 
states that permit Bible reading no pupil can be com- 
pelled against his parents’ wishes to take part in the read- 
ing or to be present during the reading. But in Maine 
a child expelled for refusing to read the Bible cannot 
recover damages. Arkansas forbids the granting of a 
certificate to a teacher who does not believe in a 
Supreme Being, and Rhode Island recommends the 
rejection of any teacher who is in the habit of ridiculing 
or scoffing at religion. Washington prohibits the read- 
ing of the Bible in the schools ; Arizona revokes the cer- 
tificate of any teacher who conducts religious exercises 
in school; and in 1890 the supreme court of Wisconsin 
decided that the reading of the Bible in the public 
schools is unconstitutional. In 1869 the Cincinnati 
school board was upheld in forbidding the reading of the 
Bible. The same action was taken in Chicago in 1875, 
and in New Haven in 1878. New Hampshire requires 
that ‘‘the morning exercises of all the schools shall com- 
mence with the reading of the Scriptures, followed by the 
Lord’s Prayer.” Pennsylvania says: ‘‘ The Scriptures 
come under the head of text-books, and they should 
not be omitted from the list;” in 1895 the Bible was 
read in 87% per cent. of the schools of the state. Vir- 
ginia seems to have no law on the subject, but the Bible 
is generally read. South Carolina also has no law on the 
subject. The Bible is not read in any of the schools of 
Utah. 

In 1896 reports on this subject were gathered from 
946 superintendents, representing all parts of the coun- 
try. Of this number 454 reported the Bible as read fn 
all their schools, 295 reported it as read in part of their 
schools, and 197 reported it as read in none of their 


RELIGION AND MORALITY IN SCHOOLS § 133 


schools.’ The law ranges, as you have observed, between 
absolute prohibition of Bible reading; permitting it when 
no one objects, but not otherwise; leaving it to the 
option of the local authorities, either trustees or teacher; 
and requiring it, either leaving the amount and method 
to the option of the teacher or prescribing a very limited 
amount of reading daily. 

At the best, this is not much—not much of the Bible, 
and almost nothing in the way of effective teaching. But 
it is well to understand that there are laws governing this 
matter, and that we are not dealing with a question that 
can be settled off-hand in a religious gathering or a 
teachers’ convention. If there is not more direct religious 
teaching in our schools, at least it is not the fault of 
the teachers. Nor can there be more than there is now, 
unless the laws are changed. Referring to the reasons 
I have suggested for the enactment of these laws, and 
with a knowledge of the lurking danger of sectarian 
strife, we cannot escape the conviction that we have here 
a most difficult and delicate problem. 

But Kipling says that the American turns 


A keen untroubled face, 
Home, to the instant need of things. 


To state the problem clearly, with no blinking of unpleas- 
ant facts, is the first step toward discovering the ‘ instant 
need.” Is the problem insoluble? If so, the sooner we 
make up our minds to that fact the better, that we may 
not spend our strength tilting against wind-mills. I cer- 
tainly have no ready-made answer. But I think I see 
the first step. I have often been appealed to by a pupil 
to help read a problem: “If I could only read it, I know 


tSee the report of the Chicago Woman’s Educational Union, 1896; 
Bardeen’s Common School Law, and Cooley on TJorts. It is quite possible 
that some recent legislation which has not come to my attention may have 
modified slightly the laws as I have just stated them, but they are substan- 
tially accurate today. 


134 RELIGIOUS EDUCATION ASSOCIATION 


I could solve it.” What teacher has not heard that wail? 
The first step is to read our problem right. To that end 
we must have more facts, all the facts. This Conven- 
tion, or rather the organization which will, we all hope 
and believe, grow out of it in some permanent form, has, 
I take it, no more pressing duty than to get full and 
exact information bearing on every phase of this subject. 
The second practical, constructive suggestion that I ven- 
ture to offer is just this, that somebody get these facts. 
Professor Mark, to whom I have already referred, got a 
good many facts, and his reports will be of immense 
suggestiveness to whatever person or committee takes 
this investigation in hand. Only let the investigation be 
in strong hands, free from every chance of suspicion of 
ulterior motives. The first step must be the collection 
and classification of our material. 

Did time permit, it would be interesting to see in 
detail what the other great civilized nations, especially 
France, Germany, and England, are doing for moral and 
religious training in the public schools. As you know, 
there is no divorce between church and state in Eng- 
land and Germany, and both provide as definitely for 
instruction in religion as in any other subject. Bauer- 
meister’s great work gives no less than 338 huge pages 
to the details of the method and materials for religious 
instruction in the secondary schools, or high schools ; 
and, moreover, treats religion first of all the subjects of 
instruction. Latin comes next, with 255 pages, nearly 
100 pages less than religion; and the study of Latin is 
not neglected in Germany, as everyone knows. The 
official programs of instruction in the lower primary 
schools in France are divided into three parts, treating 
respectively of physical, intellectual, and moral educa- 
tion. Under the last head the work for each grade is 
indicated with great minuteness. This outline is most 
interesting and suggestive, and I wish there were time to 


= 


4 


RELIGION AND MORALITY IN SCHOOLS 135 


give it in full. One subdivision is headed ‘The Soul,” 
another “ Duties toward God,” and the word “God” 
frequently appears. 

I am not yet fully persuaded that more emphasis upon 
the mere literary study of the Bible will result in much. 
The Bible was once almost the only reading book, in 
school and home. The appalling increase in printed 
matter—I will not say literature—made it inevitable 
that something else should be read in the sum total a 
great deal more than the Bible. Tastes change in litera- 
ture as in everything else. Every now and then we read 
of the “revival” of some author, a ‘Shakespeare revi- 
val,” ‘ Milton revival,” ‘“‘ Dickens revival,” and the like. 
There is no reason why there should not be a “Bible 
revival’’ as well. Let us hope there may be, and for 
literary purposes a revival of the King James version, 
too. Yet the mere Uierary study of the Bible will pro- 
duce, I imagine, mainly “terary results. 

But there are two mighty influences constantly, and 
one of them at least consciously, operative in our public 
schools in the interests of morality and toa large extent 
of religion. The first is the study of literature, which is 
gaining an ever larger place in our school curriculum. 
Great care is exercised in the selection of this literature, 
but the greatest care is none too great. The werld’s best 
literature mirrors the most instructive experience of the 
race. Here all the passions and the virtues that have 
ever lorded over the kingdom of man’s soul are seen in 
their action, reaction, and results. Here the child may 
learn all the lessons of experience without paying the 
very large fees which that school exacts. Interest is 
spontaneous and genuine. Only, in order to bring out 
the lessons that should appear the teacher needs all 
culture and conscience, all tact and tenderness. 

Less recognized, but most potent, I must believe, is 
the influence of school music. Music, I know, is called 


136 RELIGIOUS EDUCATION ASSOCIATION 


a “fad,” with which epithet men habitually denounce 
what they do not understand. But, quite aside from its 
emotional and esthetic value, school music may be a 
most potent moral and religious force. Here is a song 
I hit upon in a popular school music reader, for third- 
grade children, that is, children about eight years of age: 

Loving Shepherd of thy sheep, 

Keep me, Lord, in safety keep; 

Nothing can thy power withstand ; 

None can pluck me from thy hand. 

Loving Shepherd, ever near, 

Teach me still thy voice to hear; 

Suffer not my foot to stray 

From the strait and narrow way. 


Another: 


As the twilight shadows 
O’er the mountain creep, 
Happy little children 
Lay them down to sleep. 
Tiny hands are folded 
For the evening prayer, 
Sweet confiding voices 
Ask the Father’s care. 


Tis the dear petition, 
Old as English speech, 

Which adoring mothers 
To their children teach. 


Hear them say: “I pray Thee 
Lord my soul to keep!”’ 

Thus the little children 
Trusting go to sleep. 


Hundreds of such songs as these are sung by hundreds 
of thousands of children in our public schools every day. 
With this in mind, let us be wary in joining in the hue 
and cry against school music as a “‘fad.”’ 

A dozen other agencies might be mentioned, all of 
which are working powerfully for righteousness through 


RELIGION AND MORALITY IN SCHOOLS 137 


our public schools. The last report of the United States 
commissioner of education has, for the first time I believe, 
a section devoted to ‘‘ Educational Pathology,” which dis- 
cusses these topics: institutions for preventing social dis- 
eases ; saving boys from crime; the ‘‘junior republic” — 
government of boys, for boys, by boys; and school gov- 
ernment. It includes, by the way, the constitution 
drawn up by the pupils of one of the schools of Chicago 
for their own government. The observance of special 
days is also utilized for impressing moral lessons from 
the lives of great men. Long, indeed, would be the mere 
catalogue of all the useful expedients resorted to by those 
in charge of our schools, to further the cause this Con- 
vention aims to promote. Nowhere may you look for 
more intelligent, sympathetic, and devoted co-operation 
in this movement than among the school-teachers of this 
land. 

Nor can we doubt that intelligence is itself a moral 
force. You are all familiar with the story of the Jukes 
family, that classic set of vagabonds and criminals. But 
not so many may have read Dr. Winship’s little book 
Jukes-Edwards, in which he sets side by side the his- 
tories of the family of Max Jukes and Jonathan Edwards, 
The mere facts are reverberatingly eloquent. Of the 
descendants of Max Jukes 1,200 were traced by Mr. Dug- 
dale, of whom 310 were professional paupers, 400 were 
wrecked physically in early life by debauchery, 60 were 
habitual thieves, 130 were criminals convicted more or less 
often of crime,and 7 were murderers. The descendants of 
Jonathan Edwards were not so easily classified, but there 
were 60 eminent physicians, more than 100 clergymen, 
missionaries, and theological professors, and 80 at least 
reached high political preferment. There were 100 law- 
yers, 30 judges, and Theodore W. Dwight; and at least 
120 were graduated from Yale College alone. No sacri- 
fice was ever too great for the members of that family in 


138 RELIGIOUS EDUCATION ASSOCIATION 


order to get an education. The moral and religious ele- 
ments were, of course, always strong in the family. But 
what a contrast between the illiterate Jukeses and the 
literate Edwardses! 

The probability is always strong, and this isa hope- 
ful fact, that morality and knowledge were not linked 
together fortuitously in the Ordinance of 1787, but tend 
naturally to go hand in hand. The people do not want 
unmoral schools. Political considerations may make it 
seem impracticable to do much in the public schools for 
specific religious teaching. But no one objects to the 
constant teaching through literature and song, and a 
score of less noticeable agencies, that is going on all the 
time. The educators of the land are united for moral 
teaching in the schools. But they cannot have too much 
help from enlightened public sentiment; they cannot 
have too much expert assistance, provided that it is ren- 
dered wisely, sympathetically, intelligently. In many 
of their efforts in this direction schoolmen have hereto- 
fore been hampered by a misunderstanding of their aims 
and motives. This Association may and should bring 
up the reinforcements that shall win the battle. 


JOHN W. CARR, A.M., 
SUPERINTENDENT OF SCHOOLS, ANDERSON, INDIANA 

I wish to express a faith rather than to submit a 
plan: a faith in the possibility and practicability of 
religious instruction being given in the public schools 
without offense; a faith that moral education, the stone 
that has been so long rejected, will become the head of 
the corner. This faith is not based on any plan I have 
to suggest, but rather on a deep and abiding necessity — 
a necessity which we all feel and realize. 

In a recent address, President Eliot made a sweeping 
and fearful arraignment of the public schools because of 


RELIGION AND MORALITY IN SCHOOLS § 139 


the great prevalence of drunkenness, gambling, riot- 
ing, misgovernment, and almost every other form of 
vice and crime. However much we resent the arraign- 
ment, we all feel and know that in some way the public 
school has not touched and quickened the heart and 
conscience of the nation as we had hoped it would do. 
Is it possible that in our progress and prosperity we are 
forgetting the God of our fathersP Are we wandering 
away after strange gods—-Mammon, Astarte, Bacchus, 
and other heathen divinities? 

In discussing the great anthracite-coal strike, President 
Roosevelt said in substance: We do not need a new 
philosophy to solve this problem; we only need to put 
in practice the well-known and oft-tried precepts of the 
Bible, the doctrine of the golden rule. And so our 
people are realizing more and more that the practice of 
the Christian virtues is the one thing most needful in 
the solution, not only of this problem, but of every 
problem —social, commercial, political, public and pri- 
vate. Men and women everywhere are looking about, 
endeavoring to find a better way to develop a higher 
type of manhood and womanhood, how to disseminate 
and perpetuate the nobler Christian virtues. And so we 
are asking the government if it cannot do more. We 
are asking the home if it cannot do more. We are ask- 
ing the church if through all its varied agencies it can- 
not do more to make men morally better, truly religious. 
Finally, we are asking the public school, the youngest 
child of democracy, if it too cannot do more, vastly 
more, to promote the religious and moral education of 
the people. 

I am aware of the fact that many serious difficulties 
are encountered the moment we attempt to give any 
form of religious instruction in the public schools. All 
shades of religious opinion are represented in this coun- 
try, and no one is or seeks to be dominant. It is not 


140 RELIGIOUS EDUCATION ASSOCIATION 


only undesirable, but utterly out of the question, to 
attempt to teach the particular religious tenets of any 
denomination, or dogmatic theology of any kind. It 
would be repugnant to tax Protestants in order to teach 
their children the Roman Catholic catechism, or to tax 
Catholics to teach their children Protestant dogma. 
Even an attempt to introduce such religious education 
into the public schools would prove disastrous. No 
public money can or should be used for such a purpose. 
It is, therefore, evident that if any religious instruction 
at all is given in the public schools, it must be of that 
broad, universal kind which is practically held in com- 
mon by all of our people—Jews and Christians, Protes- 
tants and Catholics, church members and adherents of 
no religious sect. The question is: Is there such a 
body of religious truths? If so, can they and should 
they be taught in the public schools? 

I for one believe that there are such religious truths, 
and that it is possible to teach them, not only without 
offense, but to the edification of all. Of course, I 
recognize that this is a disputed question, yet it seems 
to me that the following are broad and universal enough 
to be taught without giving reasonable grounds of offense 
to anyone. I not only believe that these may be taught, 
but that in many schools they are already taught, and 
that a knowledge of them should be the heritage of 
every child. It is true that the number of religious 
truths that may safely be taught in the public schools is 
small compared to the whole body of religious truth, yet 
they are fundamental. The religious instruction given 
in the public schools cannot take the place of that which 
should be given in the home and the church. Neither, 
in my opinion, can the religious instruction given in the 
church and the home take the place of that which should 
be given in the public schools. The one is supplemen- 
tary to the other—each a part of the whole. What, 


RELIGION AND MORALITY IN SCHOOLS 141 


then, are these religious truths that should be taught in 
the public schools? 

1. Belief in God. The belief in God as the Creator 
and Ruler of the universe is held practically by all our 
people. This belief is fundamental, not only in religion, 
but in science, politics, philosophy, and life. The God- 
idea permeates our literature, music, history, science, and 
law. It is an ennobling thought that this world is not 
founded on chance, but that there is a supreme Intelli- 
gence that directs all things, that controls all things. 
This belief carries with it the doctrine of the fatherhood 
of God. God is regarded as a loving Father, and as such 
we render to him adoration and praise. 

2. The brotherhood of man, The fatherhood of God 
presupposes the brotherhood of man. Children cannot 
be taught this great religious truth too early. This fact 
once fully comprehended causes each child to feel the 
kinship of the race. Respect for the rights of others, 
honesty in dealing with our fellows, rules of politeness 
—all are based upon recognition of the brotherhood of 
man. Certainly the school can teach this without 
offense. 

3. The value of life. It is of the utmost importance 
that children have some conception of the dignity and 
value of life. If they understand that every act, every 
thought, every hope, and every aspiration lifts them to 
a higher plane—near God—or drags them down, then 
living has a new significance. The thought of immor- 
tality is calculated to make one more thoughtful, more 
considerate, than if life is regarded merely as ‘‘a tale 
told by an idiot, full of sound and fury signifying 
nothing.” 

4. The moral order of the universe. That there is 
moral order in the universe is a truth that should be 
known and recognized by every youth. He should 
know that good and evil have their recompense of 


142, RELIGIOUS EDUCATION ASSOCIATION 


reward or punishment ; that every rational being is held 
responsible for his deeds, and that every act and every 
thought leave their traces upon soul and body. We 
may wear a mask, pretend to be what we are not; but in 
a thousand ways the mask is snatched off, exposing our 
nakedness and deformity, revealing our real character. 
We cannot escape from ourselves. The moral law is 
binding upon us. However secret may be the act, be 
assured ‘‘our sins will find us out,” and that ‘‘ even-handed 
justice will commend the ingredients of our poisoned 
chalice to our own lips.” 

But however much men may differ in reference to 
religious education in the public schools, there is no dif- 
ference of opinion in reference to the advisability, yes the 
necessity, of moral education. No other class is so 
dangerous to society as the highly educated criminal. 
If the state omits moral instruction in the public schools, 
it does so at its peril. While it is possible for a man to be 
moral without being religious in the theological sense, 
yet no one can be truly religious without being moral, 
for morality is an essential part of religion. St. James 
says: ‘‘Pure religion and undefiled before God and the 
Father, is this, to visit the fatherless and widows in their 
affliction, and to keep himself unspotted from the 
world.’ If we paraphrase this definition we have: 
‘Pure religion is the performance of deeds of kindness 
and of mercy and the living of a high moral life.” It 
is one of the highest duties of the school to train chil- 
dren in morals. They should be taught their duty to 
themselves, to their parents, to their playmates, to 
strangers. They should also be taught their duty to the 
school, to the home, to the state, and to God. These 
should be taught by precept and example, and the chil- 
dren should be trained in the performance of them until 
they become fixed as habits. While there doubtless is 
virtue in training children to perform their duties as a 


RELIGION AND MORALITY IN SCHOOLS 143 


rigid requirement, yet it should be the constant aim of the 
school to teach children to practice virtue from motives 
of love. The common things, even the drudgeries of 
life, are transformed when performed in love. 

How may religious and moral instruction be given in 
the public schools? What facilities do the schools 
afford for such instruction? What time is to be devoted 
to this work? What methods are to be employed? 
These are questions of great importance. In the time 
allotted to me I cannot hope to give a satisfactory 
answer to a single one of them. In fact, every teacher 
must, to some extent, answer each question in his own 
way. But if he be a true teacher, he will endeavor to 
answer them effectually. I shall venture a few suggestions. 

I. By the incidental and minor exercises of the 
school. Something can be accomplished in the way of 
moral and religious education by the proper use of the 
incidental and minor exercises of the school. By inci- 
dental and minor exercises I mean reading the Bible, 
prayer, appropriate stories and fables, memory gems, 
and music. The school day cannot be begun to better 
advantage than by singing, Bible reading, and prayer. 
Fortunately, I live in a state which declares by law that 
“the Bible shall not be excluded from the public schools 
of the state.’ This lawhas been on the statute books of 
Indiana for nearly half a century, and therefore may be 
considered as thoroughly established. Bible reading of 
course is not compulsory, but the Bible is placed in the 
public schools and its use left to the good judgment and 
conscience of the teacher. As a result of this, the 
choicest gems of biblical literature as well as the highest 
moral and spiritual precepts may be read and taught to 
the children. Many teachers keep the Bible at hand, 
and whenever there is an allusion to it, they at once turn 
to the biblical reference, thus disclosing to the children 
the matchless treasures of the Sacred Book. 


144 RELIGIOUS EDUCATION ASSOCIATION 


Music, especially singing, has a fascination and power 
over children that is truly wonderful. It soothes and sub- 
dues their passions and awakens every noble emotion. 
The school day is always brighter and better if it is 
begun with a stirring song. If the children are tired 
and nervous or ill-tempered, a song will quiet them as oil 
upon a troubled sea. ‘‘Music,” says Luther, “is the art 
of the prophets, the only art which can calm the agita- 
tion of the soul.” Its moral and religious power has 
long been recognized by the church, but the school is 
just beginning to realize its value. 

2. By a formal course in morals. A formal course in 
ethics often proves helpful in giving moral instruction. 
Such a course has long been in use in the Anderson 
schools, and time has demonstrated the wisdom of it. I 
cannot set forth details. Suffice it to say that some 
simple suggestions are given in reference to the best 
mode of developing kindness, truthfulness, honesty, and 
kindred virtues. The aim is to set forth the best method 
of using the different agencies of the school, such as 
songs, stories, memory gems, discipline, manner of 
instruction, etc., so as to give the best moral training. 
In carrying out such a course, no new subject is intro- 
duced, but the old ones are used to produce new and 
definite results—the development of moral character. 

3. By co-operation. Teachers have long recognized 
the importance of co-operating with parents in the train- 
ing of children. They find this co-operation helpful in 
every line of school work—study, discipline, moral 
development. The home and the school working 
together are more than twice as effective as either work- 
ing alone. Of recent years much time and attention 
have been given to this co-operative work. Parents 
and teachers have exchanged visits and held consul- 
tations; mothers’ meetings and educational societies 
have been organized; the Hesperian and other move- 


RELIGION AND MORALITY IN SCHOOLS 145 


ments have been launched, all of which have had for 
their chief object the unity of the home and the 
school. Such has been the success of these efforts 
that in many communities the most vexatious cases of 
school discipline have almost entirely disappeared and 
the moral tone of the whole community has received 
new vigor. The success of this co-operative movement 
between the home and the public school, perhaps more 
than any other one thing, has led to this wider movement 
which has for its object the federation of the home, the 
school, the church, and all other agencies and institutions 
thatmake forrighteousness. Ifthisorganizationis consum- 
mated, and can once become active and effective, another 
milestone will have been passed in our national history. 

4. By the discipline and routine work of the school. 
The discipline and routine work of a well-regulated 
school furnish most excellent means for the moral, and 
to a great extent the religious, training of children. 
Here children are taught the so-called mechanical vir- 
tues —promptness, regularity, cheerfulness, industry, 
and obedience. These things are taught in no perfunc- 
tory way, but the children are drilled daily in the prac- 
tice of them — promptness and regularity in school attend- 
ance, promptness in obeying signals and commands, 
industry in the preparation of lessons, obedience to the 
commands and directions of the teacher and to the laws of 
the school, cheerfulness in all things. Here, too, children 
are taught the meaning of ‘‘ Thou shalt”’ and ‘‘ Thou shalt 
not’’—a lesson of the greatest importance to all Ameri- 
can youth. Here, too, they are taught self-control, self- 
reliance, and perseverance. Paul’s good counsel to the 
Thessalonians is not only preached but lived in every 
well-regulated public school. The disorderly are warned 
and admonished. The faint-hearted are encouraged and 
comforted. The children are taught to be patient with 
their lessons, and patient with one another. They are 


146 RELIGIOUS EDUCATION ASSOCIATION 


taught day in and day out, year in and year out, to “ren- 
der evil for evil to no man, but always to follow after 
that which is good, one toward another and toward all.” 
They are taught to “rejoice evermore’’—rejoice in their 
school work, rejoice in their play, rejoice at home, at 
school, on the streets, wherever they may be; rejoice at 
Thanksgiving, at Christmas, and other holidays; rejoice, 
not only themselves, but give gifts, send kind messages, 
and make others rejoice. In everything they are taught 
to give thanks—thanks to one another for little kind- 
nesses shown, thanks to parents and teachers, and in many 
schools thanks to Almighty God. That they shall ‘ prove 
all things and hold fast that which is good,” is in the 
very warp and woof of the school. It is taught in mathe- 
matics, in science, in history, in literature. And finally, 
that ‘‘they shall abstain from every form of evil, and do 
good to all men as much as lieth in them,” is the sum- 
mation of all school discipline. We are only beginning 
to realize the possibility of routine work and school disci- 
pline in the moral, yes the religious, education of children. 

5. By the course of study. Many subjects in the 
course of study may be taught in such a way as to give 
both moral and religious training. This is true even in 
the elementary schools. Here the child is taught the ele- 
mentary truths of mathematics. Here he is introduced 
to the beauties and wonders of nature in the study of 
geography, nature-study, and physiology. In the study 
of these he gets his first conception of the perfection, 
adaptation, and orderly arrangement of the different 
parts of his own body and of all nature around him. He 
should be taught from the very first that these things 
are not the result of chance, but that they are under law, 
and that such a law could only be the creation of an 
intelligent and beneficent Being. To the truly religious 
teacher this being is none other than God. 

In the high school the opportunities for religious 


RELIGION AND MORALITY IN SCHOOLS 147 


instruction are even greater. The home, nay the church 
itself, does not have such an excellent chance to teach 
some of the fundamentals, not only of morality, but of 
religion. God manifests himself in history. His word,his 
law, and his love are portrayed in literature. The source 
of all wealth is his beneficence. He is regnant in phys- 
ics and chemistry and astronomy. His law and munifi- 
cence and power are recorded in geology; states are 
founded upon his authority and governed by his law. 
The public school that teaches these subjects, but fails 
to teach that there is a God, does so at its peril. 

6. By the example of the teacher. But what are even 
these things compared to the example of a noble, Chris- 
tian teacher—one whose heart is in her work, one who 
sees in every child the image of God? With such a 
teacher in the schoolroom, the age of miracles has not 
yet passed. She anoints blind eyes and lo! they see new 
beauties in earth and sky; she unstops deaf ears, and 
they hear wonderful harmonies; she loosens fettered 
hands, and they perform deeds of mercy and kindness. 
She touches dumb lips, and they break forth into song. 
By a magic power she can exorcise evil spirits. She 
speaks to the spirit of laziness, and he departs. She says 
to the demon of stubbornness, ‘‘ Come out of him,” and 
he comes forth. She commands the devil of lying to 
be gone, and forthwith he goes. In her presence the 
good in every child blossoms and bears fruit. Industry 
becomes easy and pleasant; quietness an every-day 
affair, and kindness the rule of the school. Such a 
teacher becomes the guide, the inspiration, the ideal of 
the children—their true guardian angel. She “lures to 
brighter worlds and leads the way.’’ Some children are 
not reared in moral and religious homes; some do not 
have the refining and Christianizing influence of the 
church ; but it should be the heritage of every child to be 
taught in the public schools by a noble Christian teacher. 


RELIGIOUS AND MORAL EDUCATION THROUGH 
CHRISTIAN ASSOCIATIONS AND YOUNG 
PEOPLE’S SOCIETIES 


REV. WILLIAM G. BALLANTINE, D.D., LL.D., 


BIBLE INSTRUCTOR IN INTERNATIONAL Y. M. C. A. TRAINING SCHOOL, 
SPRINGFIELD, MASSACHUSETTS 


In addition to the Sunday schools, the church has 
two other great systems of organized religious work 
among the young. These are the Young Men’s Chris- 
tian Association and the Young People’s Societies. Each 
of these has a unique field. Each has done and is doing 
a work of vast extent and of inestimable value. Each 
stands today on the threshold of an incomparably greater 
intensive and extensive mission. The Young People’s 
Societies have not yet passed through the first stadium 
of their course. The Young Men’s Christian Associa- 
tion, which two years ago celebrated its fiftieth birthday, 
has had time to reach a much maturer stage, and is now 
doing far more that is distinctly educational.. So rapid 
indeed, of late years, has been this educational growth 
of the Association that few besides those immediately 
concerned have any adequate notion of its magnitude, 
or any perception of its tremendous significance. 

Here is an agency organized on the soundest business 
principles, controlled by men of the highest skill in 
affairs, owning in various cities of the continent 450 
magnificent buildings worth $24,000,000, receiving for 
the equipment and support of its work in a single year 


$12,000,000, employing 1,800 paid officers, and enrol- 


ling more than 300,000 members, This organization 
ministers to the religious needs of men and boys of all 
classes. Fifty thousand of the railroad men, upon 


whose sobriety, efficiency, and fidelity our lives depend, 
148 


RELIGION IN YOUNG PEOPLE’S SOCIETIES 149 


are already enrolled in its railroad branches. In our 
colleges and universities 40,000 students who are to be 
the leaders of thought for the next generation are now 
under its guidance. In the boys’ department more 
than 50,000 boys are being helped past the temptations 
of youth into Christian manliness. In the army, in the 
navy, among colored young men, and among the Indians, 
the Young Men’s Christian Association is felt as a 
mighty force for righteousness. 

Within five years, through the intelligent and devoted 
efforts of a few of our leaders, new energy has been 
infused into the department of religious work, and espe- 
cially into the department of Bible study. No man or 
woman who is interested in the purposes of this Con- 
vention should fail to procure and read the annual 
report of the International Committee of the Y. M.C. A. 
on religious work and the “Prospectus for Religious 
Work.”* Indisputably the Bible-study department of the 
Y. M. C. A. is now, in its materials and in its methods, 
in advance of all other agencies for religious education 
that the church possesses. The ‘‘Prospectus for Reli- 
gious Work” sets forth in detail forty courses of Bible 
study, varied, adaptable, practical, and designed to inter- 
est in personal study. These courses have been carefully 
prepared by experts, repeatedly tested in actual teach- 
ing, and thoroughly revised in the light of experience. 
They have been selected from many times their number. 
The Sunday schools and Young People’s Societies could 
not do better than at once to adopt some of them. It 
will be a sad oversight if Sunday-school workers who 
are now aroused to the need of something better fail to 
perceive the rich resources which the Y. M. C. A. offers 
ready to their hands. 

Last year 43,000 young men attended the Bible 


tThese can readily be procured by sending to the Committee, 3 West 
Twenty-ninth street, New York city. 


150 RELIGIOUS EDUCATION ASSOCIATION 


classes of the Young Men’s Christian Associations. 
Great as this number is, it represents but the infancy of 
the movement. These men came to the buildings. The 
latest thought is to go at the noon hour and carry reli- 
gious instruction to the 4,000,000 men engaged in manu- 
facturing pursuits—the mechanics, the lumbermen, the 
miners, the mill operatives of all kinds. The thing is 
perfectly practicable. Its success has already been bril- 
liantly demonstrated in Cleveland, and now in 125 cities 
a beginning has been made with a weekly attendance of 
fully 30,000 men. 

If we wonderingly and admiringly compare the 
20,000-ton steamship of today with the caravels of 
Columbus, if thus we compare the vast mills of the United 
States Steel Company with the single forge and anvil of 
the old-time village blacksmith, with equal wonder may 
we compare the equipment and machinery of the Young 
Men’s Christian Association with everything that the 
church has hitherto possessed for the promotion of 
religious education among young men. 

But we are here not simply to review and to rejoice 
in what we have. We are here to plan yet larger things. 
We are here not merely to encourage one another to 
renewed energy along familiar lines, but to open wholly 
new lines. Now one thing especially which I hope this 
Convention will make plain is that all over this country 
individual workers are coming to a broader conception 
of the scope of religious education. What I have to say 
applies just as much to the Sunday schools as to the 
Young Men’s Christian Associations and the Young Peo- 
ple’s Societies. Hitherto it has been generally assumed 
without discussion that religious education consists sim- 
ply in studying the Scriptures. Many of our Sunday 
schools are even called ‘‘ Bible schools,” to indicate this 
fact. Of the history of the Christian church for the last 
eighteen hundred years the mass of our young people 


Te 


RELIGION IN YOUNG PEOPLE’S SOCIETIES 151 


grow up without a single idea, except possibly some 
vague notions about the Reformation. Of the present 
religious needs of the world and the agencies that are 
seeking to meet them, the mass of our young people 
never make any comprehensive and scientific study. Of 
the Christian religion, its progress and its problems, our 
young people have studied nothing nearer to themselves 
than the closing events of Paul’s journey to Rome, as if 
the Holy Spirit had done and spoken nothing through 
the church since the first century. But the necessity for 
a broader work is already felt by many of our best work- 
ers. The Epworth League is doing something in the study 
of church history. In many Young Men’s Christian Asso- 
ciations there are practical lecture courses and classes. 
In many churches there are men’s clubs, but these are 
largely for older people. 

What I plead for is the full recognition in our Sunday 
schools, in our Young People’s Societies, and in our 
Associations, of three necessary and indissoluble branches 
of religious education: first, the Bible; second, the his- 
tory of Christian life and effort; third, the needs and 
duties of the hour. To many persons the proposal to 
divide the time now given to Bible study and to place 
some other subjects beside the Bible will be most unwel- 
come. It will suggest the suspicion that this is the 
entering wedge of a movement to supersede the Bible 
altogether. But nothing could be farther from my mind. 
Let me illustrate what I mean. No earnest Christian 
could fail to enjoy teaching the sixth chapter of Gala- 
tians. How beautiful are those injunctions: ‘‘ Let us not 
be weary in well-doing; for in due season we shall reap, 
if we faint not. So then, as we have opportunity, let us 
work that which is good toward all men, and especially 
toward them that are of the household of the faith.” 
But suppose that the teacher, after impressing this lesson 
upon his class, should take the next meeting to show 


152 RELIGIOUS EDUCATION ASSOCIATION 


them how in the course of history these principles have 
worked out in saintly lives, and suppose that at the meet- 
ing following he should discuss our present opportunities 
for doing good; would that be neglecting the Bible or 
depreciating it? We teach with delight the parable of 
the good Samaritan. But we have no class to study 
whether any people are today being beaten, wounded, 
robbed, and neglected. 

When we come to reflect upon the narrow basis of our 
ordinary religious education, wonder grows that we attain 
as good results as we do. Take any average young man 
who has grown up in the Sunday school, the Endeavor Soci- 
ety,and the Y. M. C. A.; ask him about the system of poor- 
relief in the city. He can give no account of it. Ask 
him what hospitals there are, and whether they are ade- 
quate, whether up-to-date. He knows nothing. Go on 
about the social settlements, the boys’ clubs, the prisons, 
whatever concerns the moral and religious welfare of the 
city. With mortification he confesses that he has been 
trained in nothing later than the parable of the good 
Samaritan. It is a shame to us all. 

Our failure has arisen from a fundamental error as to 
the nature and right use of the Bible. Many people seem 
to think and talk as if the Bible were a sort of domestic 
receipt-book, something that you can consult and find 
exactly what to do in each concrete instance. One Bible- 
class teacher said that he was trying to train his young 
men to go directly to the words of Jesus for decision in 
every difficulty. But God has not made right-living in 
this world so mechanical and easy as that. From Jesus 
we never get anything but a principle. Nothing is more 
surprising than the surpassing wisdom with which he 
abstains from laying down specific rules. Inthe applica- 
tion of the principles of Jesus we must put laborious sci- 
entific study upon the facts of our own time and place. 
No man, for example, can learn the wisest method of 


RELIGION IN YOUNG PEOPLE’S SOCIETIES 153 


helping the poor simply by studying the words of Jesus. 
Obviously the Master never intended that we should. 

It may be said that we do now in reality all that I 
am advocating, only we do it in combination. A lesson 
is taught upon a Scripture passage which presents a gen- 
eral principle; illustrations are drawn from Christian 
history and biography; practical applications are made 
to current affairs; and thus the whole field is really 
covered. There is some truth in this. But let us reflect 
upon some of the evils of the system. The exercise is 
called a Bible class. The time is limited. The intro- 
duction of the illustrative and practical matter crowds 
the actual study of the Bible into a very small space. 
No effort is made to fix the exact limits of the sacred 
writer's thought. No scientific study is given to the 
supposed present facts to which the Bible truth is 
applied. The scholar leaves with a confused idea as to 
how much was the word of Jesus and how much was the 
inference of the teacher. Let us have Bible classes in 
which the effort shall be simply to learn what the Bible 
contains, without mixing in any modern questions. Such 
study of the Bible for three months would revolutionize 
the opinions of many people. And let us have other 
classes for the investigation of present facts and the 
lessons of experience. And then let the Bible principles 
be applied to the ascertained facts. 

If the present Convention should arouse fresh enthu- 
siasm in Bible study without such enlargement of the 
subject-matter of religious education as I am now urging, 
I greatly fear that the result will be more pedantry 
than spirituality. Men may make the Bible the sub- 
ject of their study without being interested deeply in 
practical religion. In studying Galatians, for example, 
we may follow Professor Ramsay in his learned investi- 
gations into the geography of Asia Minor, and we 
may become very certain that the readers whom Paul 


154 RELIGIOUS EDUCATION ASSOCIATION 


addressed lived in South Galatia and not in North 
Galatia. This is all interesting. It is in a true sense 
Bible study. But it is not study of the subject that 
Paul was interested in, namely, the ways of “ doing good 
to all men as we have opportunity.” Our secular 
schools have outgrown the fault of exalting the text- 
book at the expense of the subject-matter. .Formerly 
children committed to memory statements about things. 
They did not look at the things. Now they are taken 
into the laboratory or into the field and are introduced 
to living creatures and nature in action. The difference 
in outcome of genuine knowledge is world-wide; and, 
strange to say, the essential meaning of the book is bet- 
ter understood than under the old system that gave the 
whole time to its words. 

In an instructive article upon ‘‘ The New Testament 
Conception of Prayer and the Extension of the King- 
dom,” Professor Bosworth recently said: 

He who would pray should have specific information regarding 
particular contemporary situations, their needs and possibilities. 
The prolonged study of definite contemporary situations will awaken 
the kindling interest and the strong sympathy which are essential 
to real prayer. To inform one’s self about Jesus’ ideal world-civi- 
lization and about the process of realizing it in particular communi- 
ties and individual lives in our own day, to think about the 
information thus gained, will bring one into a state of mind in which 
prayer will be natural and necessary. To do this will require time, 
but one cannot expect to do so great a thing without patiently edu- 
cating himself up to it. 


Who can doubt the truth of these words? And if 
their truth is admitted, how can we resist the conclusion 
that the church is under a solemn obligation to devote 
time to the patient education of young people in “ con- 
temporary situations, needs, and possibilities.” 

Up to this time no general effort has been made to 
train the young in knowledge of the history of Christian 
life and effort in past centuries. Christian people have 


a 


RELIGION IN YOUNG PEOPLE'S SOCIETIES 155 


in the past made costly mistakes, they have encountered 
fiery trials, they have won glorious victories. In the 
light of that history invaluable lessons of wisdom may 
be read. But it is all an unexplored continent to most 
of our young people. There are hundreds of names of 
confessors, heroes, martyrs, soldiers, preachers, singers — 
names that shine like stars in the night of human sin and 
sorrow. The story of William Tyndale, hunted like a 
nihilist and finally burned at the stake, for the crime of 
giving us our incomparable English Bible; the story of 
John Howard, traversing Europe to explore the foul and 
infected prisons, and dying in Russia of camp fever in 
his devotion to the improvement of prisons and hospi- 
tals ; the story of Livingstone, covering the continent of 
Africa in weary marches and finally dying on his knees 
in prayer—these are but instances of the glorious 
examples that should be burned into the hearts of our 
young men and women. A suitable educational litera- 
ture should at once be created—text-books of golden 
deeds, brief biographies of Christian examples, clear and 
inspiring accounts of historical crises and movements. 

I see in imagination the time when every Yourg 
Men’s Christian Association and every Young People’s 
Society will be a center not only for the study of the 
Bible, but for the study of all religious and moral prob- 
lems. There will be groups of young people studying 
the problems of the personal Christian life, the problems 
of the city, the problems of society, the problems of the 
nation, and the problems of the world. The moral and 
religious geography of the world will be considered. 
The evils, the needs, the signs of hope, the living leaders 
of each nation will be known. 

The prophet Micah in a sublime outburst exclaimed 
to the ancient Israelite: ‘‘What doth the Lord require 
of thee but to do justly, and to love kindness, and to 
walk humbly with thy God?” In this simple scheme 


156 RELIGIOUS EDUCATION ASSOCIATION 


we may find the curriculum of our new departments of reli- 
giouseducation. Let us by the study of history and of pres- 
ent facts learn the practical ways of justice and kindness, 


REV. NEHEMIAH BOYNTON, D.D., 
PASTOR FIRST CONGREGATIONAL CHURCH, DETROIT, MICHIGAN 

More than half a century ago Horace Bushnell 
declared: ‘‘ Brethren, whether you will believe it or not, 
a new day has come, If we will, we can make it a better 
day; but it demands a furniture of thought and feeling 
such as we must stretch ourselves in a degree to realize.” 

It was a prophet’s voice, true and strengthful, but soli- 
tary, and in common judgment ‘‘off the key.” How 
Dr. Bushnell today would have hailed this growing com- 
pany greeting the dawn and stretching itself to realize 
and to actualize the possibilities of the fascinating and 
auspicious day. 

The appreciation of inwardness as more real than out- 
wardness, of wholeness as more vital than fragmenta- 
riness; of the usual as more consequential than the extra- 
ordinary ; of quiet, constant persistence as more effective 
than volatile, intermittent disturbance—these contribute 
to a recognition of spirit and proportion which demand 
for their domestication abundant provision of new, strong, 
up-to-date ‘furniture of thought and of feeling.” 

Young People’s Societies afford a most inviting and 
important opportunity for religious and moral education, 
in the modern sense, because these Societies meet life 
so largely along the avenues of service. If the Sunday 
schools stand predominantly for instruction in righteous- 
ness, the Young People’s Societies stand for the fitting 
of Christian ideas to life and for the inspiration of serv- 
ice. ‘‘Nothing,” says Carlyle, ‘is so terrible as active 
ignorance! What one does is very largely determined 
by what one sees ; the area of one’s activity is measured 
by the amplitude of one’s horizon; and, hence, one’s 


RELIGION IN YOUNG PEOPLE’S SOCIETIES 157 


services must be petty unless one’s sight is wide-eyed, 
and one’s vision is clear.” 

Modern religious education, then, is capable of three 
great ministries through Young People’s Societies: 

I. Regarding the idea of salvation. An evangelist of 
international fame as a man both of parts and of piety, 
in an address delivered before a thronging multitude, not 
a month ago, earnestly and vigorously protested against 
the traditional and widely current idea of salvation, as 
either a sort of fire insurance from loss, or a card of 
admission one day to a spectacular paradise. The sig- 
nificance of the protest was its confession of the inade- 
quacy of the restricted idea, in which phrases have been 
overworked and principles undervalued. The most 
incisive study of Christian missions of which I know, 
from the pen of Dr. William Newton Clarke, accentu- 
ates the conviction that ‘‘the narrowing of the idea of 
salvation is a main cause of the weakness of the mission- 
ary motive.’ In some way a great inclusive persuasion 
has dropped away from the conception. 

The literature of social problems bristles with complaint 
that the implications of the law of love are not in explicit 
evidence, and that the fact that ‘‘one man can no more 
be a Christian alone than one man can sing an oratorio 
alone” is a fact not clearly apprehended. Salvation as 
the ally of pure individualism is seen as a pious and 
pernicious manifestation of refined selfishness. Salva- 
tion as moral fellowship with God annihilates the self- 
ishness of individualism, through personal participation 
with Him in the great world enterprises whose redemp- 
tion is the meaning of his providence and the consumma- 
tion of his purpose. 


Who seeks for heaven alone to save his soul 
May keep the path, but will not reach the goal. 
While he who walks in love may travel far, 
Yet God will lead him where the blessed are. 


158 RELIGIOUS EDUCATION ASSOCIATION 


The urgency which is pressing Young People’s Socie- 
ties out into all forms of endeavor and of service, the 
lend-a-hand spirit which is so buoyantly and optimistically 
actualizing the faith of the rising generation, wait in many 
instances for their ‘‘furniture of thought and feeling” to 
give adequacy, dignity, and purpose. Meagerness of 
conception and low horizon account for the regretted 
vacillation and impotence of many Young People’s So- 
cieties today. The organization waits to be inspirited 
with conceptions as whole as the enthusiasm is high, or as 
the purpose is emphatic. 

Religious education regarding the idea of salvation in 
its naturalness and inclusion is quite as essential as either 
moral enthusiasm or Christian endeavor. Young Peo- 
ple’s Societies need not alone the momentum of a 
glowing faith: they need as well the inspiring confidence 
of an adequate conception. A theological student, 
madly in love with oratory, once said to his Scotch 
classmate, “I tell you, utterance is a fine thing.” “I 
think it is finer to have something to utter,” replied the 
canny fellow student. 

A brave, incisive, reverent campaign of education 
among Young People’s Societies, in the interests of the 
widening truth of salvation, would give a direction to 
energies which today largely miscarry, and a meaning to 
organization which would redeem it to nobler and more 
worthy spiritual uses. 

2. The idea of spirituality. One of the potent ways 
in which the dead hand of the past grips and stifles the 
life of the present is revealed in the restrictions of the 
idea of spirituality. To the great majority, spirituality 
is an unusual, an unattractive, and an unreal soul-posses- 
sion: unusual, because of exceeding difficulty of attain- 
ment; unattractive, because its price is harrowing 
sacrifice; unreal, because associated with experiences 
which so far as throbbing, actual life is concerned, are 


RELIGION IN YOUNG PEOPLE’S SOCIETIES 159 


tangential rather than circumferential. ‘Beware of a 
religion,” exclaims a French writer, ‘‘which substitutes 
itself for everything: that makes monks. Seek a reli- 
gion which permeates everything: that makes Christians.” 

The spirituality which is in residence in an enlarging 
soul, which permeates the whole life, which informs com- 
mon abilities, exercises itself in homely tasks, wears 
everyday clothes, goes to market and to mill, seeks in 
every way self-realization in order to a more adequate 
self-devotion, loses itself not upon the solitary mountain 
but in the bustling crowd, asks not for dreams or 
prophets’ ecstacies, but just a chance to live capaciously 
for the world—such a wholesome, human, athletic con- 
ception, which is happily gaining ground at present, is 
not the gift of the religious appreciation of yesterday to 
the life of today: rather we have pictures delineating 
spiritual values which are largely passive suffering; biog- 
raphies of Saints, consisting quite largely of the records 
of mawkish, uncanny and celibate experiences which are 
so far removed from common life as to furnish occasion 
for marvel and wonder, but not for inspiration. They 
emphasize the separateness and not the inclusion of the 
spiritual life. 

The result is that a good deal of the exhortation 
today is directed toward a type of life, and is oblivious 
to a temper of life which alone can give any type virility. 
A salvation army lassie in her slum work, worthy as it 
is, does not exhaust the idea of the spiritual life. The 
capacious, cultured, consecrated spirit of the lamented 
Mrs. Alice Freeman Palmer gives that life a brilliant and 
blessed radiance which is glorified by the area and pro- 
portion of the soul it permeates. Robertson, stripped 
because of his utter integrity, of every positive belief 
save one, namely, that it is always right to do right, and 
dedicating his whole soul to live in every fiber of his 
being, in every item of his experience, in every moment 


160 RELIGIOUS EDUCATION ASSOCIATION 


of his time—that solitary, possibly meager, but yet 
verified and real persuasion— is an example of trench- 
ant and triumphant spirituality quite out of the latitude 
and longitude of a Mr. Alline, whose diary has the 
entry: ‘On Wednesday, the Ist, I preached at a wed- 
ding and had the happiness thereby to be the means of 
excluding carnal mirth.” Phillips Brooks, with his ring- 
ing exhortation, ‘‘ Pray and work for fulness of life above 
everything: full red blood in the body: full honesty and 
truth in the mind: and the fulness of a grateful love for 
the Saviour in your heart;’”’ Henry Drummond, that 
lustrous spiritual star of the first magnitude, knight- 
errant of truth, lover of the souls of boys, who could 
never escape the fascination of a Punch and Judy show, 
or the sedative of a first-rate story; James Chalmers, 
intrepid, inveterate missionary to the cannibals, who took 
the hardships of his life as ‘‘pepper and salt, giving zest 
to work and creating appetite for more;” who thought 
the word “sacrifices” should be left out of a Christian’s 
vocabulary, and who almost dictatorially demanded for 
missionaries ‘‘men and women without any namby- 
pambyism;” these all present spirituality in usable 
form, dominating ordinary experience, effective in the 
widest areas, and master of the feast of life. This 
spirituality is athletic, not anemic; it is contagious; one 
craves it for one’s ownsoul-possession. It identifies the 
religious with the real; it demonstrates that nothing 
truly human lies outside of the Christian sphere; it bids 
men quit the mere quest of spirituality and be content 
to live a whole life in sympathy with Christ’s ideals and 
inspirations, to find in the life itself the glowing satis- 


faction of an abiding fellowship and an actual workable © 


spirituality. 

Surely, broader ideas of spirituality, to be matched 
with the widening of our present-day life, will come 
through our Young People’s Societies only as religious 


, 
; 
j 

! 

: 


RELIGION IN YOUNG PEOPLE’S SOCIETIES 161 


instruction has its opportunity, and the mind of Christ 
is regarded for vision as the heart of Christ is cherished 
for service. 

3. The third suggestion regarding religious and moral 
education through Young People’s Societies is in the 
nature of a corollary to the second, and relates to the 
mighty and puzzling question of amusements. There is 
no question of more pressing importance, as regards 
young people, no question in more dire confusion, or 
which should give lovers of youth greater concern today 
than the question of amusements. We have fallen upon 
an age the very intensity of which flees to recreation for 
a breathing space, and then proceeds to play just as hard 
as it has but just now worked. Very rapidly the amuse- 
ments of life are getting into an altogether dispropor- 
tionate relation to the actuality of life. 

If you ask how the colleges are solving it, you find 
that as it appears in athletics very few are inclined to 
tackle it. Athletics run wild just at present in the 
majority of American colleges. If you ask how the 
religious papers are helping to solve it, you are met in 
many quarters by casuistry in place of clear, explicit 
statements, by advice which weakens instead of strength- 
ening the appeal, and by the ‘“‘better-not,” “keep-on- 
the-safe-side” style of argument, which has almost lost 
the respect, and which certainly no longer commands the 
judgment, of the great majority of our youth. If you 
ask the young people themselves, you find that at Society 
socials they indulge in one form of amusement, and in 
their own circles quite another, with no very clear reason 
why, beyond a cloudy impression that it is ‘different in 
the Society.” Here that pernicious dualism appears 
which has been the trick donkey of the elect for cen- 
turies. Amusements represent the great unvelated fact 
in the young peopie’s life today. That amusements are 
to be harnessed and driven in the interests of the whole 


162 RELIGIOUS EDUCATION ASSOCIATION 


life, that they may have a constructive power, that they 
are to be used as a spiritual asset of the soul, that play, 
like work, may have a real ministry to an expanding life, 
these are propositions with which young people are not 
generally familiar, and the force of which they are not 
certain to appreciate. 

Play has too long been regarded as the badge of the 
unspiritual, too emphatically has it been affirmed that a 
processional of the deeper life means a recessional from 
play. There is a great chance for religious and moral 
education as a corrective of this vicious misconception. 
It is time for a ringing proclamation that there are no 
longer any questionable amusements: that all amuse- 
ments are good or bad, and that the quality of sport 
depends always and in every circumstance upon its ability 
to ‘project the soul on its lone way,’ and thus to 
strengthen character. 

The head master of a famous eastern school recently 
said: ‘‘ The spiritual life is not a watertight compartment ; 
it should take in everything or nothing.” Religious 
education has a waiting task in teaching our young 
people the inclusion of life, that ‘‘the spiritual life is no 
watertight compartment; it should take in everything or 
nothing.” The amusement question can only be solved 
by an appeal to the supreme court of life; a new sense 
of the spiritual meaning of the old axiom that the whole is 
equal to the sum of a// the parts. Nothing can be insig- 
nificant; everything tells in character-building. And 
one must learn to regard his play, not as mere recrea- 
tion, but as a mightily constructive or destructive force in 
his life. That play has little or no relation to real life 
is the prime heresy of youth. The corrective of the 
heresy is the enlarging of the horizon. It is a pungent 
remark of Mr. Brierly, ‘‘The church for ages with more 
or less success has been teaching men to pray. It has 
also, it now realizes, to teach them to play. It must 
widen its program until it takes in the whole man.” 


i 


RELIGION IN YOUNG PEOPLE’S SOCIETIES 163 


It is positively iniquitous that what Dr. Moxom 
felicitously called “the integrity of life” should be sub- 
ject to insidious and debilitating assault and battery from 
those irresponsible and vagrant impulses to play— 
impulses and instincts as natural to life as that of 
religion or of parenthood—because these are not cor- 
related to life, are not harnessed and made to work in 
the fine enterprise of redeeming the entire life. 

To define, direct, and dignity the idea of play, is per- 
haps the most important service modern religious educa- 
tion can render the young today. To recover sport to 
its mightiest uses in the interests of capacious character 
will depreciate the homiletic value of many excellent 
discourses, the point of which has been the “warning” 
rather than the inspiration of sport; but the present is a 
great time for new sermons to the young about amusement 
in the interest of a comprehensive life. 

It is this sense of inclusion, of adequacy, of whole- 
ness, which is the prime message of religious and moral 
education. The present-day response of the wide-eyed, 
alert, spiritually aspiring youth is the abounding encourage- 
ment, the fine inspiration of every worker for the 
redemption of the young life of the world. The idea is 
distinctively Christ’s, and therefore every impression of it 
through religious education, and every acceptance of it, 
through personal appropriation, makes one increasingly 
certain of Christ. 


DISCUSSION 
REV. GEORGE E. HORR, D.D., 


EDITOR “THE WATCHMAN,” BOSTON, MASSACHUSETTS 

One moral principle has certainly been violated in 
the exercises of this afternoon: the reapers have left 
nothing for the gleaners. 

The doctrine of Roger Williams that “the civil magis- 
trate ought not to take cognizance of breaches of the 
first table,” has triumphed in the United States. The 
principle of religious liberty, and its corollary —the sep- 
aration of Church and State—have been firmly rooted 
in the national constitution, and in the organic laws of 
the several states. Any attempt to make civil authority 
and public money the instruments for disseminating a 
religious faith flaunts the spirit of our institutions, and 
is doomed to failure. Except in those isolated com- 
munities in which the citizens are practically all of one 
mind, the American people will not long tolerate any 
movement, no matter what its pretense, to make the 
public schools the appanage of any sect or church. 

But, if we cannot teach religion in the public schools, 
we can and ought to teach morality, and that morality 
which finds its sanctions in the authority of our laws and 
the genius of our institutions. I am more familiar with 
the statutes of Massachusetts than with those of Illinois, 
but probably the laws of all our states agree in the 
essentials. The laws of Massachusetts prohibit murder, 
theft, dishonesty, unchastity, public disorder, infringe- 
ment on the rights of others, disregard of contract 
obligations, and many other violations of morality. And 
when you add to the statute law, the Constitution of the 
United States, with its bill of rights, the Declaration of 


Independence, the federal statutes and the national 
164 


7 
Ld 


DISCUSSION 165 


treaties, you have an immense body of material, informed 
by moral ideas, from which a high moral code could 
easily be deduced. 

And it is not simply legitimate for the state to teach 
the moral code involved in its organic and statute law. 
It ought to doso. It has no higher obligation than to 
instruct its children in the obligations it enjoins. By 
and by we are going to look back with amazement at a 
time when we were willing to have a large body of our 
citizens acquire their knowledge of the obligations 
imposed by the state through the penalties involved in 
the violation of law, rather than through systematic 
instruction in the public schools as to the requirements 
of the state. And beyond this, there is no graver evil 
in American life today than the almost universal disre- 
gard of law as law. If the public schools have any 
function it is to inculcate respect for law and personal 
conformity to the moral code involved in the law. 

One of the great opportunities of authorship today is 
the preparation of treatises on ethics for use in the 
public schools which shall expound, illustrate and 
enforce the morality involved in the public enactments. 
If that were candidly done, no one, no matter what his 
religious belief, could object to the use of such a book 
inthe public schools. If he objects to the inculcation 
of the morality the law enjoins, he confesses that he is 
disloyal to our institutions in the most heinous sense. 

The reply that, of course, will be made to this sugges- 
tion is that you cannot vitalize any moral system with- 
out a supernatural sanction. Most of us probably admit 
that the supernatural sanction is the strongest; but if, 
for reasons which I have suggested, we cannot avail 
ourselves of the supernatural sanction, why should we 
refuse a sanction that is legitimate, and may be effective? 
And when we talk about sanctions are we not in danger 
of forgetting that the intrinsic worthiness of a moral 


166 RELIGIOUS EDUCATION ASSOCIATION 


ideal is a sanction of the highest value? No matter | 
whence your moral ideal comes, if it is excellent, it 
carries with it its self-authorization. 


PRESIDENT RUFUS H. HALSEY, 
STATE NORMAL SCHOOL, OSHKOSH, WISCONSIN 

If we compare the various statements of the end of 
elementary education, we shall find that many of them 
contain the common element of the cultivation of right 
feeling as the basis for right habits. The cultivation of 
right feeling is supposed to be the distinctive work of 
religious and moral education. While there is a very ~ 
general feeling in the United States today that we are not 
securing through the public schools the religious educa- 
tion, nor even the moral education, that we consider it 
most important for our children to have, there are very 
few who approve the reactionary course pursued by Eng- 
land in its recently adopted Education Bill. We are not 
willing, and I think we never shall be willing, to support 
denominational schools at public expense. Some people 
insist that without any change in the present attitude of 
the state toward .the public schools, religion may be 
taught in these schools without doing violence to the 
principles of religious freedom that seem to be a part of 
the warp of our conception of a sound and just govern- 
ment. There are many who insist that there can be no 
religion that is non-sectarian; that the moment you give 
any religious ideas definite form, that moment you formu- 
late a theology, and announce the creed of your reli- 
gion; that when, therefore, we attempt to teach any 
religion in the public schools, we are making them secta- 
rian—a thing abhorred by our American polity. 

But the teaching of morals in our public schools is an 
entirely different matter. Here isa field that has lain 
fallow all too long in our school system. It is true that 


DISCUSSION 167 


ue in the outlined course of study of almost every city and 


town throughout the country you will find some time is 
devoted to moral education. But inasmuch as it too 
frequently happens that the teachers are teaching sub- 
jects rather than children, that the percentage of pupils 
passing examinations is the estimate of a teacher’s suc- 
cess, that there are no set examinations in morals as in 
arithmetic, geography, history, and grammar, we are 
likely to find ‘“‘morals and manners” crowded to one 
side to make room for the three R’s. 

I am glad to learn that in the schools of Anderson, 
of which Superintendent Carr has told us, such disregard 
of lessons in morals is not tolerated. Many schools are 
giving concrete lessons in morals to children of the 
lower grades by the presentation of brief biographical 
sketches of men, living or dead, who have embodied some 
good quality which it is desirable to instil into the minds 
of the school children. In other schools a systematic 
attempt is made to take advantage of events in the 
school or town life well known to the pupils, that seem 
to illustrate the moral qualities we most desire to develop. 
If Booker Washington were to visit a city, one could 
select no concrete example that would afford a more 
inspiring lesson than the simple facts of his life and 
work. 

I wish to emphasize the value of the indirect moral 
training that is given in every well-ordered public school. 
We shall find that the lessons in punctuality, cleanliness, 
orderliness, obedience, taught in these schools are none 
the less valuable because they are given indirectly. It 
is our common experience that moral lessons taught in 
the home are more effectual if the child is allowed to 
draw his own conclusion instead of having the ‘‘haec 
fabula docet’’ attached to each lesson. I wish to rein- 
force what Superintendent Carr has said as to the noble 
work that is being done by the teachers in our public 


168 RELIGIOUS EDUCATION ASSOCIATION 


schools in the direction of the moral training of the 
children intrusted to their care, largely through the 
example which they set. As one who has had experi- 
ence as a superintendent of both public schools and 
Sunday schools, I do not hesitate to say that the moral 
quality of the work done by the teacher of the day 
school will bear favorable comparison with that done by 
the Sunday-school teacher. 

A number of speakers have alluded with deep regret 
to the exclusion of the Bible from the public schools. 
Though it may not be probable, yet it is possible that, if 
there be no restriction upon the reading of the Bible in 
the public schools, a teacher may dwell especially upon 
those parts of it that we recognize as sectarian, to the 
injury of the cause of religious training. Those of us 
who lament the fact that so large a proportion of our 
youth are growing up in ignorance of the Bible are in 
part responsible for its being excluded from the schools, 
in that we have not recognized the necessity for coming 
to some common understanding with the representatives 
of other religious bodies as to what parts of the Bible 
could be retained for use in our schools without doing 
violence to the conscience of any taxpayer. Dr. Willett 
called our attention this morning to the fact that different 
parts of the Scripture have different values, and that we 
ought to yield ready recognition to this fact. It seems 
to me that a widespread acceptance of this fact would 
make us willing to use a volume containing extracts from 
the Scriptures suitable for reading in public schools. I 
have enjoyed reading to my school from an admirable 
small book entitled Zhe Message of Man: A Book of 
Ethical Scriptures, but I do not wish to be denied the 
privilege of reading to the students some portions of the 
Bible that are purely ethical in their teaching, and which 
can in no sense be feared as sectarian. 

I plead for a broader definition of the expression 


DISCUSSION 169 


“moral education,’ so that we may not lose sight of the 
valuable service along this line being done by our public 
schools. 


REV. DAVID BEATON, D.D., 
PASTOR LINCOLN PARK CONGREGATIONAL CHURCH, CHICAGO, ILLINOIS 

The discussion up to the present, following the se- 
quence of ideas in the program of the Convention, has 
considered the necessity for the new education under the 
head of ‘‘The Next Step Forward in Religious Educa- 
tion,” and has given the philosophic grounds for it in 
“The Modern Conception of Religious Education.” We 
are now at this point of the discussion face to face with 
its practical application in the various agencies engaged 
in this work. My observations will relate to the agency 
of the public schools. 

It is important, at this stage of the movement, that 
people should be helped to see its real significance, 
and the scope of any organization that may arise out of 
it. This can best be done by viewing the subject from 
its relation to our public schools. In this connection we 
perceive that the agitation for a scientific system of moral 
and religious education is not a clerical or church inter- 
est, not a matter of the Sunday school alone, but a vital 
question of public policy touching the most precious 
interests of the state as well as of the home and the 
church. 

The church agencies cover only about a third of the 
school population of the nation which ought to be under 
systematic moral instruction. In the United States there 
are twenty-three millions of persons of school age—from 
five to eighteen years. Of these only about seven millions 
are in our Protestant Sunday schools. Adding to these 
the one million and a half inthe parish schools,and another 
half-million for good measure; and postulating that they 
have the best ethical and emotional education that 


170 RELIGIOUS EDUCATION ASSOCIATION 


science and piety can give, there would still remain four- 


teen millions of American youth of school age who do ~ 


not receive any specific moral training to fit them for the 
duties and temptations of life. It is plain, therefore, that 
the present religious agencies are insufficient for the 
insistent and supreme demands of the hour to provide 
the necessary moral training for our citizens. Unless we 
can affect the educational policy, and secure the co-ope- 
ration of the public schools, all our other efforts will 
remain partial, limited, and ineffectual for the solution of 
this great problem. Nay! they will be largely counter- 
acted by the conspicuous and systematic neglect of this 
vital part of education in our public schools. 

We have in our public-school system an idol called 
secular education. It was the gradual result of credal 
differences and philosophic ignorance working on parti- 
san interests. Every publicist and educator of authority 
will tell you that it is a failure as far as practical life is 
concerned, as well as a pedagogical blunder. The con- 
dition of public morals, the statistics of juvenile crime, 
the peculiar baseness of some recent crimes attributable 
to undisciplined youth, and the acknowledgment of teach- 
ers that the moral question is the alarming defect of the 
system—all these show that the vaunted secular system 
has broken down in the house of its friends; and that the 
nation has no bulwark against that flood-tide of immoral- 
ity which must be resisted so long as human society 
remains as we see it now. It was stated on this platform 
that the young men and women of our day are going 
through a great agony; but this is because we have not 
provided in infancy for the spiritual crisis which is cer- 
tain to arise in every maturing life. 

Nor is it from a religious standpoint, nor in purely 
religious interests, that we bring this indictment against 
the system. A secular education is a piece of pedagogical 
folly; it is an educational monstrosity in this scientific 


DISCUSSION 171 


age. Not a single step has been taken in the path of 
educational progress during the last fifty years, in either 
the study of child-nature, or the value of manual 
training, or the social bearing of education, or the re- 
quirements of the state for better citizenship, but has 
demonstrated and urged the pedagogical truth that 
character, moral and emotional training, ethics, spiritual- 
ity, whatever name you give it, is a fundamental scientific 
element, as well as a supreme practical part of education. 
And consequently no blunder is so colossal and so directly 
disastrous to the public life as a system that deliberately 
shuts its eyes to, and turns its back upon, the wisest con- 
clusions of educational science when the issue concerns 
a whole nation. Yet in the name of ignorance, bigotry, 
and false peace we have said to our leading educators: 
“Touch not this national idol, nor turn your light upon 
its sacred face.” 

The public-school system of America is the over- 
whelming choice of the people. Of nearly seventeen 
millions attending school, only about one million and a 
half go to private schools. The increase of the public- 
school attendance during the last eleven years was nearly 
three millions. When certain parties fondly supposed 
that the principle of secular education was forever settled, 
they reckoned without the forces of progress. Alas for 
final policies when the forces of thought and human 
betterment in seventy millions of people are set to work 
ona problem! It is becoming as plain as the sun in the 
heavens to all thoughtful people who love their country 
that we cannot fit our children for citizenship, or busi- 
ness, or the moral battle in their own souls, by any sys- 
tem of education which either deliberately neglects or 
fails to provide for the training of the moral and 
emotional forces of the child’s nature. 

It follows that this whole subject must be opened for 
discussion by the educational associations of our country; 


172, RELIGIOUS EDUCATION ASSOCIATION __ 


and that practical plans must be prepared for allowing _ 
the vital and creative ideas of the science of education — 
to be applied to moral training as well as to history and 
chemistry. It is not a church issue, nor an academic 
question, but a question of national safety and progress, 
an issue of practical life, though bound up in an educa- 
tional principle. The nation is doomed which does not 
address itself to the creation of character as well as to 
the development of intellect. Morals must be taught in 
our public schools as scientifically and conscientiously as 
mathematics. Teacher and pupil must learn that the 
basis for the one is as scientific as for the other; and 
that sane conduct is as important as sane thinking. 

It is the recognition of these truths that gives this 
movement its significance and justifies its national scope. 
We have arrived at a crisis when we must decide what 
shall be the character of our American citizens. And 
with ninety-three per cent. of them in the public schools, 
it is certain that they will be morally what we make them 
under that system. 


i 
4 
“a 


FOURTH SESSION 


PRAYER 
REV. A. EDWIN KEIGWIN, 


PASTOR PARK PRESBYTERIAN CHURCH, NEWARK, N. J. 

Our Father in Heaven, we thank thee tonight for the 
conspicuous providence which has gathered together so 
many of thy servants to consider those important mat- 
ters which have to do with the very foundations of 
religious liberty, religious faith, and religious hope. 

We thank thee that thou hast put it into the hearts of 
so many, at great inconvenience in some cases, at large 
expense in others, to come to this Convention. We rejoice 
that so many are looking into the future and are trying 
to assume the attitude of prophets: are trying to mold 
the thought and systematize the teaching for those who 
are to take up the important duties of instruction in the 
years to come. 

We rejoice, O God, in the conditions that have arisen 
in our several churches which have created a desire upon 
the part of those who are most interested in the well- 
being of thy Zion to come here to discover better means 
for the dissemination of truth. We seem to discover 
in this gathering a new portent of better days yet 
to come. It is as though already the dawn were upon 
us. We are in the spirit of one of old who cried out, 
“The morning breaketh.”’ And we trust, under the bles- 
sing of Almighty God, that the new day may be full, 
not only of promise, but of exceeding delight and the 
richest reward. 

Our Heavenly Father, we pray that the exercises of 
this evening may be coincident with those which have 


‘preceded. May the spirit of this meeting make not 


173 


7 ev 
: *~ 


174 RELIGIOUS EDUCATION ASSOCIATI 


only for peace, which has been so conspicuous in our p 
sessions, but may it make as well for the perfecting of © 
an organization which shall bring immediate relief to — 
those teachers who are engaged in the instruction of the — 
young, and who oftentimes are in uncertainty as to how 
they should present and apply the truth. 

Bless, we pray thee, all who take part in these services 
tonight ; guide all those who shall in any way contribute 
to our knowledge at this time; may thy servant who 
presides upon this occasion, and those who have dis- 
coursed the music, be guided, strengthened, and blessed. 4 
Command thy blessing to rest upon us all. Keep us all 
while we farther wait before thee. Send us down from this 
mountain of privilege, as we delight to regard it, to our ~ 
several places of work, encouraged in heart and thor- 
oughly alive to the opportunities that are before the 
church, the state and the school. We ask it in the — 
Redeemer’s name. Amen. 


SUNDAY-SCHOOL ORGANIZATION FOR THE 
PURPOSE OF RELIGIOUS INSTRUCTION 


REV. C. R. BLACKALL, D.D., 


EDITOR OF PERIODICALS, AMERICAN BAPTIST PUBLICATION SOCIETY, 
PHILADELPHIA, PENNSYLVANIA 


My theme is definite, and its scope limited. From 
the observations and experience of a lifetime largely 
devoted to Sunday-school work in its manifold phases, I 
am asked to outline, as best I may within the allotted 
twenty minutes, administrative features only, in so far as 
these bear upon moral and religious instruction given or 
purposed in what I prefer to designate as Bible schools. 
I am not to deal directly with any curriculum, or with 
lesson-helps, or with teacher training. 

I desire first to reiterate what I have often said and 
written, that in the Bible school we have immense 
potency for good; that notwithstanding serious defects 
in its plan and management, it has been the means under 
God of a mighty work of divine grace in awakening 
interest in biblical truth, in the salvation of precious 
souls, and in the culture of Christian character. It 
becomes us, therefore, to deal wisely with the problems 
involved and, in most loving faithfulness, to indicate 
defects only that they may be brought to light for 
removal, and to urge improvement in every possible 
direction in order that the divine purpose may not be 
impeded by indolence or inefficiency. 

I. Preliminary. Three points preliminary to the dis- 
cussion must first be disposed of: 

I. Organization is a means and not an end. Asa 
principle, the fewest possible parts, combining the utmost 
simplicity of construction and action, mark a machine 
as the best of its class. 

175 


176 RELIGIOUS EDUCATION ASSOCIATION 


2. The true ideal of membership in the Bible school 
includes not simply children, but all varieties of age 
and intelligence. It follows that organization must be 
adapted, not by striking an average, but by due reference 
to all component parts. 

3. While there are clearly defined grades, from the 
youngest to the oldest in years, there is no period of 
graduation when pupils are expected to go forth from 
Bible schools as at commencement from secular schools. 
The attendance and the instruction and the progress are 
properly conterminous only with life itself. 

II. Some radical defects. The theme assigned sug- 
gests a possibility of radical defects in present methods 
of Bible-school management that are not irremediable. 
These defects have been frequently indicated in conven- 
tions and institutes and religious periodicals. To a not 
inconsiderable degree some of them have been removed 
in certain individual schools that are favored with com- 
petent leaders and broad-minded workers, who are hap- 
pily aided by wise and liberal financial backing. In no 
instance however, of which I have knowledge, have all 
the good results been gained that the best educational 
principles and methods require. I present this part of 
my subject in no spirit of fault-finding or of pessimism. 
Progress in one direction indicates and becomes a proph- 
ecy of progress in other directions. The Bible-school 
problem has so radically changed for the better during 
the last decade that I confidently hope to see realized 
some advances that are harbingered by present attain- 
ments. 

1. Insufficient accommodations. The church has not 
yet, as a rule, come to realize that if it would have a 
school worthy of its name and purpose, more suitable 
accommodations must be provided. Architects make 
the most careful studies when a theater is to be built, 
sometimes erecting a costly model with every important 


. 
; 


SUNDAY-SCHOOL ORGANIZATION 177 


detail included and carefully worked out; ventilation, 
heating, lighting, acoustics, adornment, personal comfort 
of those in attendance, entrances, exits. In church edi- 
fices these matters receive comparatively scant attention, 
while Sunday-school architecture is an uncertain, if not 
unknown, quantity, with atrocious blunders frequently 
resulting. For the average church edifice a single large 
audience room is provided, usually quite too narrowly 
exclusive in plan to be regardful of facilities for its teach- 
ing department. A small, ill-shaped, and inconvenient 
room may be added for prayer-meetings, young people’s 
meetings, and the school; little wonder that all three so 
often languish. Better would it be to reverse the order 
and let the best be first secured for the teaching service. 

2. Paucity of equipment for teaching. The average 
Bible school is managed on a financial basis that is dis- 
creditable, in the light of its almost supreme importance. 
Instead of being generously provided for by the church, 
the school is left to its own resources, which are usually 
meager and insufficient. Educational appliances such as 
abound in secular schools are almost wholly wanting. The 
one text-book of the school is furnished only in the cheap- 
est and most perishable styles, soon becoming disgraceful 
in appearance, maimed, marred, and defaced ; music-books 
are chosen because of their cheapness, without regard to 
intrinsic worth; worst of all, the lesson material that is 
lowest in price finds favor, though it be utterly lacking 
in essential requisites for the best work. Such is the 
rule; the noteworthy exceptions serve only’ to empha- 
size the rule. 

3. Too large a nominal teaching force. This pro- 
ceeds from two causes: necessity for conducting the 
main portion of the school in a single room, thus requir- 
ing a grouping into small classes; and the quite natural 
désire to enlist the activities of a comparatively large 
number of persons, many of whom may thereby per- 


178 RELIGIOUS EDUCATION ASSOCIATION 


chance become developed in Christian power and Chris- 
tian graces through the exercise of their gifts and the 
improvement of their opportunities. In actual experience, 
however, the plan is disappointing; classes are untaught 
or badly taught by a large proportion of teachers who 
have neglected or refused to qualify aright; the intel- 
lectual as well as the spiritual standard of the school is 
lowered; the highest success is rendered impossible. 
Fewer teachers, including only such as are properly quali- 
fied, would produce more satisfactory results in the imme- 
diate present and more fruitful conditions in the future, 

4. Defective standard. When people are given a seem- 
ingly impossible task they are, like a team overloaded, 
likely to balk, or to surrender to what they deem the 
inevitable. The standard of capacity is thus brought 
down to the level of present attainment, and they indulge 
in the cry, ‘It is a weariness, a weariness!”” When effort 
after effort in the line of improvement fails of suitable 
return, the danger of retrogression is imminent, and 
acceptance of, if not satisfaction with, a low standard of 
excellence takes the place of wholesome aspiration and 
noble ambition. Perfunctory effort then becomes the 
rule, instead of intelligent and far-sighted planning to 
accomplish a definite purpose beyond the mere filling up 
of a single session with heterogeneous “exercises” that 
make little present impression for good, and hinder or 
destroy helpful possibilities in the future of all con- 
cerned. 

5. Lack of thorough system in effort. It is painful 
to observe the waste of precious time and the diffusive- 
ness of effort that mark the average Bible school. Given 
from sixty to ninety minutes for the one service ina 
whole week in which the particular aim is to teach and learn 
the word of God at close range, as a divine message for 
human guidance, one would naturally suppose that every 
moment would be thoroughly utilized, and that the most 


SUNDAY-SCHOOL ORGANIZATION 179 


jealous guards would be placed at every point where pos- 
sible interruption and waste might occur. Instead, there 
is often lack of promptness in beginning the service; 
interference with the teaching by officious though well- 
meaning officials; frequent interruptions of the regular 
order, and abbreviation of the allotted brief period of 
instruction; and whole months of entire suspension of 
the school functions. 

6. Neglect of thorough classification and grading. 
Classes, as regards both pupils and teachers, are usually 
formed and maintained on the basis of personal prefer- 
ence rather than of age and intellectual adaptation. If 
grading of classes is attempted, it is commonly on the 
basis of capacity accurately to recite certain portions of 
the Bible. Promotion from grade to grade on true edu- 
cational principles seldom exists. If classes are recog- 
nized as belonging to a particular grade, care is seldom 
taken that the teaching material shall be rightly chosen, 
preferences of the pupils being allowed to decide upon 
the kind of lesson-helps to be used. 

7. Lack of discipline. This point deserves especial 
emphasis. Trained officials are even less numerous than 
fully equipped teachers. The exercise of discipline in 
administration is exceedingly rare. A sentimental notion 
prevails too generally that a disturber of the school must 
be retained and his evil deeds tolerated or condoned at 
all hazards, in the hope of his ultimate reclamation. The 
vital interests of the nine, or even of the ninety-and-nine 
are often sacrificed for the good that may be gained to 
the one who isin fault. Inno other department of moral 
and religious or secular effort is such a course pursued. 
Kind, yet thorough discipline, while absolutely essential 
for best results in teaching, is likely to be preventive, as 
well as curative, of evil. 

It is proper to say that primary departments have 
become much better classified and graded than was gen- 


18 RELIGIOUS EDUCATION ASSOCIATION 


erally the case a decade ago. Primary workers deserve 


well at our hands; they have set a pace which the great 


host might well follow; they have shown the value of 
adapting means to ends; they have developed child- 
study, and have used the results of that study for improve- 
ment of methods, so that they are reaching out through 
their unions to yet higher and better work. 

It is but fair also to recognize the fact that all the 
defects mentioned are not often found to exist in any one 
school; and that, notwithstanding the inefficiency and 
hindrances so often present, God has wondrously blessed 
honest, though defective, service, and has transmuted 
the baser metals into the unalloyed currency of his king- 
dom. 

III. A right grouping of forces. This is my simplest 
definition of organization. Recognizing existing defects 
as in large degree resulting from conditions that cannot 
easily be changed, and unwilling to sacrifice a present 
good — limited though it be—toa mere possibility of 
something better beyond, it behooves those who are aim- 
ing at advancement to consider carefully each step pro- 
posed. The present campaign is one of education, not 
destruction; its well-defined purpose is to elevate, not 
to debase ; its suggestions are intended to be helpful, not 
to discourage any honest and conscientious worker. It 
will not be true to its mission, however, if in any degree 
it condones bad and wasteful work in the Lord’s harvest 
field, or disregards evil conditions and practices that 
hinder those who are seriously striving for the best 
results. 

1. We cannot at once rebuild, or even essentially 
modify, church edifices in order to provide better teach- 
ing facilities, but we may so impress the churches of 
Christ with the greatness and value of their teaching de- 
partment that in some reasonable measure there shall be 
provided more suitable accommodations for the school; 


} 
j 
] 


SUNDAY-SCHOOL ORGANIZATION 181 


we may inspire such recognition of the teaching work as 
shall lead to adequate provision for the school, such as 
we already and happily find in scores of communities. 
Therefore let the agitation go forward until Christian 
men and women perceive the needs and act generously 
with regard to them. 

Until such time comes we must wait patiently, though 
not ceasing to work actively; enlisting architects in efforts 
to plan wisely from thorough study of the moral and 
religious problems involved ; arousing the clergy and the 
laity alike to truer conceptions of the school work and 
more liberal provision for it; leaving no stone unturned 
or remaining where the good seed of the kingdom ought 
to have opportunity for development; utilizing every 
possible force and every available unit in the mighty 
host of workers who are susceptible of improvement and 
advancement; and faithfully weeding out such as are 
mere cumberers of the ground and a positive hindrance 
to those who are actuated by a high and noble purpose. 

. In Bible-school architecture the purely ornamental 
may well yield to the practical, the rule being severe 
simplicity, with the beauty that comes of perfect adapta- 
tion of means to ends. The primary department should 
be so separated that neither sight nor sound can inter- 
fere with efficient work; its methods so essentially differ 
from those of the other departments that it should not 
be required to participate even nominally in any ‘general 
exercises’’ of the school; hence its place is by itself, 
where it cannot disturb others or be disturbed by others. 

The senior department should be similarly provided 
for by itself, where the tone and teaching, both as to 
matter and method, may be distinctively its own; and, 
except on special occasions when the school is massed, 
it should not be held to the schedule of the junior de- 
partments. 

The intermediate and junior departments may prop- 


182 RELIGIOUS EDUCATION ASSOCIATION 


erly be grouped in classes, the intermediates occupying 
a central space where they can be taught by methods not 
too far in advance of those in the primary department, 
and subdivided into classes as may be found advisable. 

The junior department should have separate class- 
rooms on lower and gallery floor, each so arranged that 
full view of the superintendent’s platform is assured from 
every point. These two last-named departments should 
participate in the ‘“‘general exercises” of opening and 
closing the school. 

It is a cause for regret that our Bible-school nomen- 
clature is not as yet uniform, especially as regards desig- 
nation of the “ junior”’ and ‘intermediate ” departments. 
As suggested in this paper, the succession would be: 
primary, intermediate, junior, senior. Either might be 
in subdivided classes if found necessary. 

2. But what of that vast majority of schools whose 
accommodations are limited to a single room, used in 
common for Sunday services and weekly prayer-meetings? 
The question is vital and it should be met squarely, for 
in these schools the struggle for existence is often pitiful. 
Those who succeed under adverse conditions are worthier 
of commendation than those who have every encourage- 
ment with almost unlimited resources. In membership, 
schools are usually too small for subdivision into dis- 
tinct and separate departments; the departmental lines 
are more nominal than real; to designate a single class 
of six or eight as a ‘‘ department ” would be pretentious, 
although it might really form as distinct a grade in the 
school as that formed by the primary class. Under such 
circumstances, curtains may be so placed as materially 
to aid in holding attention and concentrating thought. 

If the number in attendance justifies division, the 
primary class might find place in a near-by residence; 
the same plan might be adopted for the senior class, 
thus forming an adult department, with opportunity for 


SUNDAY-SCHOOL ORGANIZATION 183 


growth. Should the senior class become too large for 
any available place, it might meet in the audience room 
of the church at a different hour from that of the main 
body of the school, yet always be regarded and managed 
as one with the school in all particulars save the time or 
place of holding its sessions. There is no less unity 
when departments are located in different buildings than 
when they are located in entirely separated rooms of the 
same building. And there is not less of actual unity 
when each department is conducted by methods that are 
adapted to its grade, than when the whole school is 
brought together under a program which of necessity 
cannot be related equally to all engaged, and which—to 
some, at least—is a source of personal discomfort or 
weariness. 

3. With regard to official leaders in the Bible school, 
little need be said. It is becoming more and more gen- 
erally recognized that certain qualities are as essential to 
a superintendent, for instance, as perfection in material 
and construction are to the mainspring of a timepiece. 
The greatest difficulty lies in finding those who are 
properly equipped; hence the best available person must 
usually be accepted without question. The pastoral 
headship must be invariably recognized; a pastor who 
neglects or ignores this educational jand religious de- 
partment of church work does so at his peril. A very 
large school needs the whole time of its superintendent, 
and therefore he should be a salaried officer. The 
smaller schools can be very well managed as at present. 

4. We come now to the question of grades and 
grading for religious instruction—a question that is 
purely administrative, and one not necessarily beset with 
insuperable difficulties even in the smaller schools, 
toward which our best thought and efforts may well be 
directed. 

Two questions should arise with the appearance of 


184 RELIGIOUS EDUCATION ASSOCIATION 


any candidate for membership in lower grades of the 
Bible school: First, is the pupil likely to be permanent 
in attendance? In one of the best schools I ever knew 
—and a mission at that — entering pupils were placed in 
a preparatory department for one month, during which 
time they were considered and tested, and then were 
assigned to the grade and class to which they were 
especially adapted. While this plan is applicable only 
to large and popular schools, the essential idea could be | 
utilized in any school. The superintendent or his assist- 
ant should personally pass upon every case, and not be 
in too great haste to book new members without due 
regard to their future and the good of the school. 
Second, what is the pupil’s intellectual status, therefore 
with whom shall he be placed for instruction? This 
question concerns both teacher and class. If not rightly 
classified, the pupil is at great disadvantage because out ; 
of his proper relation; and the teacher is embarrassed by 
futile efforts at adaptation to individual requirements of 
the pupil. The pupil’s preference in the matter of the 
class should not be the principal consideration, though 
sometimes it may properly be taken into account. 

In the higher or adult grades the case is totally 
different, and the decision must always rest with pupil and 
teacher ; but even then by tact and courteous persuasion 
right adjustments can be made without difficulty. The 
question of larger or smaller classes depends entirely on 
the accommodations at command and the individual 
capacity of the teachers. 

5. Closely related to grades and grading are the also 
purely administrative questions of transfers, and of 
advancement from lower to higher grades. Real obstacles 
rise like lions in the way, but they may be safely passed 
by use of goodnatured tact and somewhat rugged per- 
sistence. Teachers become attached to their pupils, and 
pupils to their teachers; the bond is not always easily 


SUNDAY-SCHOOL ORGANIZATION 185 


broken, yet it is sometimes necessary that it should be 
broken if the highest good of the pupils is to be consid- 
ered. Teachers do not always advance with their classes, 
- but are satisfied with an interminable round of the same 
themes, so slightly varied that pupils at once detect the 
repetition. Pupils change in mental attitude toward 
truth and toward the world at large, and hence require 
new touches of life in order to all-around development. 

I repeat a principle which I have frequently enun- 
ciated, that you can always grade upward, but never 
downward; hence the path is made easy. Grading 
should always be done on the recommendation of the 
teacher ; upon personal examination as to attainments of 
the pupil ; or with reference to age and other conditions 
entirely apparent. It is well to make transfers at stated 
times in the year, with suitable public recognition, always 
dignified in character, thus emphasizing the unity of the 
school and developing its esprit de corps. 

I do not claim to have presented anything original in 
this paper, but have simply recalled to notice well-known 
facts and principles worthy of acceptance and capable of 
universal adoption. I have endeavored to suggest a 
foundation upon which may be constructed and main- 
tained moral and religious teaching through or by means 
of that meritorious and effective agency for good, the 
Bible school. 


“ ( te CURRICULUM OF STUDY IN THE 
SUNDAY SCHOOL 
PROFESSOR SHAILER MATHEWS, D.D., 
THE UNIVERSITY OF CHICAGO, CHICAGO, ILLINOIS 

By a curriculum is meant the subject-matter of study 
so arranged as to lead the pupil in an orderly fashion 
through that instruction and discipline for which all 
schools are established. The curriculum of the Sunday 
school must conform to this general conception. Its 
subjects of study must be so arranged that its students in 
the successive years may be given instruction and mental, 
moral, and religious discipline. He who would write 
upon this subject is confronted with a condition and not 
a theory. He must therefore, on the one side, while 
endeavoring to present ideals, be sensitive to the possi- 
bilities of the institution for which he prescribes subjects 
of study; and, on the other hand, he must not allow any 
discouragement due to facts as they are, to lead him to 
abandon his ideal for things as they should be. 

The curriculum of a Sunday school is conditioned by 
the purpose for which a Sunday school exists. If the 
purpose be the mere giving of information, one sort of 
curriculum will be demanded; if its purpose be the 
awakening and the growth of the religious nature 
through the use of the Bible, then a very different sort 
of curriculum will be demanded. If such a religious 
purpose be recognized, there are still conditions that are 
regulative. 

The curriculum to no small degree must be influenced 
by a decision as to whether the religious growth of the 
child is likely to be steady or marked by crises; whether 
it shall move on as steadily and as devoid of moral 
strength as in the case of his growth in mathematical 

186 


~~ se 


\_SUNDAY-SCHOOL CURRICULUM 187 


process. In other words, shall instruction in the Sunday 
school ignore the fact that there is no moral growth 
without specific and conscious decisions; and that in 
many, if not in most, cases these decisions are not made 
in childhood, but in the period of adolescence, when 
almost of necessity they involve a greater or less inner 
struggle? Generally the boy or girl does not consciously 
enter upon a religious life without some moment of most 
intense introspection and struggle with his accumulated 
habits and concepts. Shall the curriculum recognize 
such moments? In a word, has conversion any peda- 
gogical significance, and, if so, shall it exercise any 
influence upon the construction of a curriculum which, if 
properly taught, will hasten and normally direct the 
religious growth of the youth? 

I hold that adolescent life, and the moment of crisis 
of moral and religious growth which we call conversion, 
are two elements that cannot be eliminated from religious 
pedagogy, and that therefore they must influence the 
curriculum. There are three possible curricula for Sunday 
schools as they now exist: (1) the uniform curriculum; 
(2) the graded-uniform curriculum; and (3) the graded 
curriculum. 

I. The uniform curriculum. Nothing is easier than 
to discover faults in things that actually exist. Ifa states- 
man is a successful politician who has died, a utopia is 
a program which has never been given a chance to live. 
I can remember, as a very small boy, hearing my elders 
discuss the change from the system of Sunday-school 
lessons which had been prepared by the Sunday school 
itself to the system of uniform lessons which was to be 
used the world over. At that time, as I recall it, there 
was no small discussion of the advisability of the plan. 
Looking back over the thirty years of trial of these 
lessons, I am sure that no thoughtful person would ques- 
tion the wisdom of the decision which that church along 


188 RELIGIOUS EDUCATION ASSOCIATION 


with thousands of others made. The uniform system of 
lessons has been and still is of immeasurable value to the 
Christian world. Any attempt on the part of Christen- 
dom to destroy it, at least before we are ready to adopt 
a better system, would be nothing less than suicidal. 

By the uniform system of lessons I mean precisely 
that system which is prepared by the International Sun- 
day-School Lesson Committee, and which is used by the 
vast majority of all Protestant Christian churches. That 
it falls short of being ideal, even as a uniform system, 
probably no one of its most ardent champions would 
question, while its advantages must be admitted by its 
most outspoken opponents. The question before us at 
this time is briefly to consider its actual pedagogical 
value. Of its ability to weld the Sunday schools into 
something like a unity, to concentrate the study of an 
entire world upon a given subject —in a word, of its gen- 
eral practicability, no one can have any doubt in the 
light of its history. 

In my opinion the question is not that of destroying 
this form of curriculum, but of developing its possibilities 
and of guarding it so far as possible from inherent dan- 
gers. The uniform system has these pedagogic advan- 
tages: (1) it gives a definite lesson to an entire school ; 
(2) it makes easy the holding of teachers’ meetings for 
preparing the lesson of the next Sunday; (3) it provides a 
section of the Scripture of a length which may conven- 
iently be handled in the time generally given to study 
in the Sunday school; (4) it makes possible the prepa- 
ration of high-grade lesson-helps at the minimum of 
expense; (5) it enables the entire family to join in the 
study of the same lesson. The most serious objections 
which can be brought against it are: (1) its tendency 
toward atomism —that is to say, the presentation of bits 
of Scripture rather than the Scripture as a whole, and 
thus the breaking of any continuity of teaching; (2) its 


SUNDAY-SCHOOL CURRICULUM 189 


forcing students of different mental development to study 
the same lesson; (3) its failure to lead the pupil forward 
by successive years—that is to say, it lacks pedagogical 
movement; (4) its disregard of the period of spiritual 
crises. 

These dangers may be in part met, in the first place, 
by so arranging the selections chosen for the lessons that, 
taken as a whole, they shall constitute literary units of 
some sort. Within the last few years this has obviously 
been the policy of those who have selected the lessons. 
Instead of miscellaneous selection of bits of material from 
different parts of the Bible, we have a tolerably continu- 
ous study of the different sections of the Bible. In the 
second place, the danger which arises from attempting to 
teach all the students one and the same lesson has been 
to some degree provided against by the adoption of 
methods which in some way adapt the lesson to the pupil. 
In the third place, the lack of progress may be, and to 
some degree has been, obviated by the adoption of cycles 
of lessons in which there is considerable actual progress in 
the lessons themselves, z. ¢., for those pupils who start in 
with the beginning of the cycle. The fourth danger, so 
far as I am able to see, cannot be obviated by the uni- 
form system; conversions will of course occur, but with 
small help from the curriculum. Especially is this true 
of those who come to the spiritual crisis in early matu- 
rity. 

II. The semi-graded or graded-uniform curriculum. 
Years ago the most serious objection to the uniform sys- 
tem, namely, that it attempted to teach the same lesson 
to pupils of different mental and religious development, 
was recognized and considered. As a result of that con- 
sideration there were introduced into the Sunday schools 
special lessons for very young children, and the lessons 
taught in the kindergarten and the lowest classes of the 
elementary departments were in reality detached from 


190 RELIGIOUS EDUCATION ASSOCIATION 


the uniform system as a whole. Thus there were created 
in a way two sets of uniform lessons, of a genuine graded 
nature: those intended for the infants, and those intended 
for all the other pupils. 

Now the graded-uniform system as an ideal would 
carry this process one or two steps farther. Following 
the natural great divisions of growth, it would classify 
the pupils as children, adolescents ,and mature— possibly 
making two subdivisions of the last, one including 
the young men ‘and women, and the other the adults. 
Within each of these three or four divisions there would 
be a different lesson taught, but each division would have 
the same lesson—that is to say, there might be taught to 
the different classes of children the same Bible story, to 
all the classes of boys and girls the same lesson of 
biography or geography, to all the adult classes the same 
lesson of biblical teaching. 

There can be no denying that for many schools this 
graded-uniform system has decided advantages both 
theoretically and practically over the merely uniform les- 
sons. It preserves some of the advantages of the uniform 
system; it gives the great body of pupils of approxi- 
mately the same age the lesson which is in a general way 
adapted to them, and at the same time does not tend to 
break down the unity of the school itself. Doubtless 
much can be done along these lines, and for many schools 
which wish to advance toward a genuinely graded curric- 
ulum this is unquestionably the step to be taken. For 
many years there have been on the market lesson-helps 
which make this possible. Today as never before there 
are tendencies at work which make it altogether probable 
that the next step forward in the general Sunday-school 
world will be along the lines of the recognition of the 
threefold division of the Sunday school, and of the desir- 
ability of forming cycles of lessons prepared especially 
for each division. 


SUNDAY-SCHOOL CURRICULUM Ig! 


III. The graded curriculum. To be idealistic is to 
believe in the final survival of the fittest. If the uniform 
system is essentially practical and the graded-uniform 
system practical, the graded system is practically ideal. 
Not impractically ideal, but as experience shows, prac- 
tically ideal—if not for the majority, at least for the 
very respectable minority, of Sunday schools. 

But to say that the Sunday school ought to have a 
graded curriculum is one thing; to show what that cur- 
riculum should be is another and a more difficult task. 
One is compelled to work here almost without precedent 
or experience, and must fall back on general principles 
and analogies derived from secular education, where 
a curriculum has already been worked out, aided by what 
little experience has already been had. Any attempts at 
the shaping of a course of study for the Sunday school 
must be regarded as tentative, and will undoubtedly be 
revised by experience. Nevertheless it seems necessary 
to make the attempt. 

Yet right here the development of the college curric- 
ulum may furnish us a helpful suggestion. As the field 
of modern knowledge has grown and new subjects have 
knocked for admission at the door of the college cur- 
riculum, the colleges, as a rule, have not found it 
expedient either wholly to exclude them or to make 
room for them by excluding the older occupants. Room 
has been found for them by introducing the principle of 
election. The advantages of this method need be no 
more than hinted at here, some of them more marked in 
the case of the Sunday school than of the college. In 
the first place, the introduction of a wide range of sub- 
jects is an advantage even to those who are compelled to 
limit themselves to the same amount of work which they 
would otherwise have done. The necessity of choosing 
between different courses, or the knowledge that others 
are pursuing a different course from that which he is 


192 RELIGIOUS EDUCATION ASSOCIATION 


himself pursuing, broadens the pupil’s horizon and ina 
valuable, though superficial, way increases his knowledge 
of the field of Bible study. Under an elective system, 
again, it is possible to adapt instruction more perfectly 
to individual needs. And, finally, it permits the student 
who will remain in the school year after year to be always 
moving forward to new subjects and new fields of study, 
and by this very fact tends to hold him in the school 
when otherwise he would drift away, feeling that he had 
gained all that the school had to give him. 

But great as are the advantages of an elective system, 
the Sunday-school curriculum cannot, of course, be elec- 
tive throughout. Aside from the fact that the majority 
of the pupils who have not reached adult age are quite 
unprepared to make a wise selection of courses, it is evi- 
dent that there are some fundamental things which all 
need to learn and which must be learned as the basis of 
more advanced elective study. 

At this point one may well utilize the experience 
gained under a system of uniform lessons. For a gener- 
ation Christendom has been instructing its children and 
youth in what earnest men have designated as material 
that should be known by all Christians. The system, 
pedagogically considered, is exposed to many objections. 
But, in that it has demanded that all should know some- 
thing, and in so far as it has required that this some- 
thing should include the essential elements of the biblical 
material, it points the way for further progress. What- 
ever failures may have followed the attempt to make 
this system of uniform lessons permanent rather than 
introductory to something better, its efficiency and 
effects at this point enforce the desirability of seeing that 
sooner or later all pupils study the same lessons. 

From such considerations as these it results, then, 
that’ the first part of the course must be prescribed, the 
latter part elective. Where the line should be drawn 


: 


= : 
<i 


SUNDAY-SCHOOL CURRICULUM 193 


may be matter of doubt, but perhaps no better arrange- 
ment can be made than this: for the years corresponding 
to the elementary and secondary divisions of the secular 
education—that is, approximately, from the sixth to the 
eighteenth year of the pupil’s life—let the course be pre- 
scribed; for the subsequent years let it be elective. 

What, then, shall be the governing principle of the 
prescribed course? Four factors must be taken into 
account: the years of the pupil’s life during which he is 
pursuing this course; the fundamental principles of bibli- 
cal study based on the nature of the Bible; the fact that 
the prescribed courses are all that will be pursued in com- 
mon by all the pupils, and that they must therefore serve 
as the basis of the future diversified work; and the fact 
of the spiritual crises. 

As respects the first point, it must be remembered 
that the majority of the pupils who pursue the prescribed 
course will be in the same year advancing through the 
elementary and secondary schools in their secular educa- 
tion. In the latter part of this period they will be pupils 
in the high school, and their course will include the 
study of history, in all cases the history of the United 
States, in a large proportion of cases that of some other 
country also, as of England, or of Egypt, Greece, and 
Rome. 

_ As respects the second point, we hold that the deepest 
insight into and broadest outlook upon the meaning of 
the Bible, the truest conception of the basis of its author- 
ity, is to be gained bya thoroughly historical study of it. 
It is through the biblical history in the broadest sense of 
the term that the divine revelation is most clearly revealed 
and most clearly seen to be divine. But if this be so, 
then, in view of the third consideration named above, 
the prescribed course should culminate, intellectually 
speaking, in a broad historical view of the Bible. 

Yet it is equally manifest that it cannot begin where 


194 RELIGIOUS EDUCATION ASSOCIATION 


itends. Factsinisolation must precede facts in relation, 
And the work of the elementary division must be in no 
small measure the acquisition by the pupil of those facts 
which in the latter portion of his prescribed course are to 
form the basis of a true historical study. Still more 
needful is it to remember that in these earlier years the 
child is susceptible to religious impressions, and that the 
instruction should be such as to lodge in his mind, or 
rather impress on his heart, the elemental principles of 
religion and conduct. We come, therefore, to the con- 
clusion that the prescribed course, covering the ten to 
fourteen years of the elementary and secondary divisions 
—approximately the years from six to eighteen in the 
pupil’s life—should begin with the simpler stories of the 
Bible and the more elementary truths of biblical teaching, 
and should move toward and aim at the acquisition of a 
systematic knowledge of biblical history, including in this 
term the history and interpretation both of events and of 
teachings. 

The fourth fact, that of the occurrence of the spiritual 
crises, demands that the subjects of study should be 
adjusted to the stages of spiritual growth as shown by 
statistics. Speaking generally, these crises come in the 
period of early adolescence and of early maturity. The 
lessons intended for such periods should be therefore 
especially adapted to move the pupil to correct spiritual 
decision. In the case of boys and girls, such lessons 
should be biographical. In the case of young men and 
women, the crisis being more intellectual in character, 
the lessons should be both biographical and doctrinal. 

IV. These considerations suggest the following gen- 
eral scheme for a graded curriculum: 

1. In the kindergarten the instruction must of course 
be viva voce. The aim of the teacher must be to lodge 
in the hearts of the little children some of the elemental 
principles of morality and religion, Obviously this can- 


SUNDAY-SCHOOL CURRICULUM 195 


not be done abstractly. Stories from the Bible and from 
the children’s own experiences will serve as media by 
which to convey or suggest the truth, and the child 
should at once be given opportunity to express in play 
or picture work his idea of the truth which has been 
presented to him. 

2. In the first three years after the kindergarten the 
aim should be to lodge in the memory of the child such 
stories from the Bible as will interest and profit him, and 
certain of the choicer sentences or verses of the Bible, 
such as will make upon his mind now an impression of 
spiritual truth, and will be treasured in the memory in 
after life. Pictures and other illustrative apparatus must 
be freely used, and all the teaching must be skilfully 
brought into connection with the child’s own life. To 
this end stories from other literature than the Bible, and 
from life, may be freely used by the teacher. The reli- 
gious and ethical aim must be constantly kept in mind 
along with the purpose of storing the pupil’s memory. 

The plan upon which these stories should be arranged 
deserves more careful study than it has yet received. 
An obvious division would be to devote one year to 
stories from the life of Jesus, a second to stories from 
the Old Testament, and a third to stories from the lives 
of the apostles. But it is probable that a topical arrange- 
ment on the basis of the ethical and religious ideas to be 
inculcated would be better, and that more account 
should be taken of the seasons of the year and the festi- 
vals of the church, such as Christmas and Easter, than a 
purely biographical grouping would permit. Neither the 
chronological nor the biographical motive appeals very 
strongly to pupils at this age. Nor, indeed, is it neces- 
sary to compel them to arrange details in any schematic 
order. 

3. The child who has, in the preceding three years, 
heard many of the stories from the lips of the teacher, 


196 RELIGIOUS EDUCATION ASSOCIATION 


and has, it is to be hoped, had many of them read to him 
at home, has presumably by this time learned to read for 
himself. It is time, therefore, that he should begin to 
learn something about the books of the Bible, as a prepa- 
ration to the study of them from the printed page. A 
year may very profitably be given to the study of the 
Bible as a collection of books, a library. The children 
should learn from specimens of each kind the different 
kinds of books which the Bible contains, as for example 
books of history and stories, of law, of sermons, of poe- 
try and wisdom, of letters and of vision. Home readings 
from books of each class may be assigned, the co-opera- 
tion of the parents being secured. Passages of Scripture 
notable for their content and beauty, such as the Ten 
Commandments, the Beatitudes, choice psalms, sayings 
of Jesus and the apostles, should be committed to mem- 
ory. The names of the books of the Bible may be 
learned by classes, and in the order in which they are 
printed in the Bible, with the intent that the children 
may be able to turn readily to any one of them. The 
primary and controlling aim should be to give the pupil 
a knowledge of the varied contents of the biblical library, 
of the arrangement of the books in the Bible, and above 
all to give him a genuine interest in them which will 
impel him and prepare him to study them farther. 

4. The pupil who, in the kindergarten and during the 
first three years after leaving it, has had lodged in his 
memory many of the Bible stories disconnectedly and 
without reference to their historical order, and who has 
spent a year in gaining a general knowledge of the con- 
tents of the whole biblical library, including, perhaps 
with some special emphasis, the books of history and 
story, may now profitably pass on to biographical study. 
In such study the unit is no longer the story, detached 
and isolated, but the life of the individual whether patri- 
arch, prophet, king, apostle, or Christ. The pupil being 


= sO 


SUNDAY-SCHOOL CURRICULUM 197 


now able to read, the books of the Bible should them- 
selves be his chief text-book, whatever aids to the use of 
them it may be expedient to put into his hands. This 
portion of the curriculum may perhaps also occupy three 
years. 

5. At this point in the curriculum the pupil, having 
had three years of stories, a year in a general survey of 
the books of the Bible, and three years of biographical 
study, may properly take up the continuous and more 
thorough study of single biblical books. Three years 
may be given to this kind of study. The aim should be 
to give the pupil an intelligent idea of the content and 
as far as he is prepared for it, of the structure and char- 
acter of certain biblical books. These books are the 
sources of the history which he is to take up in the suc- 
ceeding four years. It being impossible to study thor- 
oughly the whole of the literature, typical examples 
should be selected for study. But that the pupil may 
nevertheless gain a genuine, even though general knowl- 
edge of the contents of the whole Bible, there should be 
laid out for him a three-years’ course of reading, cover- 
ing all the books of the Bible not taken up for thorough 
study. 

6. In the last four years of the prescribed course the 
aim should be to give the student a connected idea of 
biblical history, including both events and teaching, and 
these in their mutual relations; in short, a comprehensive 
survey of the history of biblical revelation, from the first 
recorded beginnings in the most ancient times down to 
the end of the apostolic age. 

This course of fourteen years might be accomplished 
by the brightest pupils in somewhat less time. Each 
class pursuing its work independently might go rapidly 
or slowly, according to ability; and individual pupils 
might carry on two courses at once, thus shortening the 
course to twelve, or even ten, years. 


198 RELIGIOUS EDUCATION ASSOCIATION 


7. When the pupil has completed his prescribed 
course, covering the twelve years or so of the elementary 
and secondary divisions, he will pass into the adult 
division, where elective courses, sufficient to occupy him 
the rest of his life, may easily be offered, if only compe- 
tent teachers can be provided. All the books of the 
Bible may be taken up for literary and interpretative 
study; the several periods of biblical history may be 
studied in greater detail than before; the whole field of 
biblical theology and biblical ethics is open; and there 
seems to be no valid reason why courses in applied 
ethics, personal and sociological, as well as courses in the 
history of the church, ancient and modern, especially the 
history of missions, should not be offered here also. 

These seven propositions yield something like the fol- 
lowing: 


CURRICULUM 


I. ELEMENTARY DIVISION 


1. The kindergarten. 

2. Three years of stories, pictures, and verses, the chief basis of 
grouping being probably that of the ethical and religious ideas 
to be inculcated. 

3. One year of general study of the books of the Bible: ele- 
mentary biblical introduction, accompanied by reading of 
appointed portions and the memorizing of selected passages. 

4. Three years of biographical study: 


Fifth year: The life of Jesus. 
Sixth year: Lives of Old Testament heroes. 
Seventh year: The lives of the apostles. 


II. SECONDARY DIVISION 


1. Three years in the study of the books of the Bible: 


Eighth year: First half—1 Samuel, 
Second half— The gospel of Mark. 
Ninth year: First half —Isaiah, chaps. 1-12. 
Second half — Acts, chaps. I-12. 
Tenth year: First half— The Psalms. 


Second half —1i Peter; Acts, chaps. 13-28. 


wm & WH N 


SUNDAY-SCHOOL CURRICULUM 199 


. Four years of biblical history : 


Eleventh year: Old Testament history begun. 

Twelfth year : Old Testament history completed. 

Thirteenth year: The life and teachings of Jesus. 

Fourteenth year: The history and teachings of the apostolic 
age. 


III, ADULT DIVISION 


Elective courses : 


. The interpretation and literary study of the several books of 


the Bible. 


. Biblical ethics and theology. 

. Biblical history, more detailed than before. 
. Church history. 

. Christian doctrine. 


LESSON-HELPS AND TEXT-BOOKS FOR THE 
SUNDAY SCHOOL 
PROFESSOR FRANK K. SANDERS, Pu.D., D.D., 
DEAN YALE DIVINITY SCHOOL, NEW HAVEN, CONNECTICUT 

The most ideal organization of the Sunday school 
and the most carefully devised curriculum will be of 
small avail in the absence of the proper tools for the use 
of teacher and pupil. A first-rate teacher, it is true, 
fully qualified by a rich, strong personality, by matured 
experience, and by careful training may often make 
shifts to accomplish an excellent result with the use of 
any available course of lessons. Such a teacher, how- 
ever, uses a poorly constructed course—as the Irishman 
drove his pig—by “‘laving it alone.” He really makes 
from it a working course of his own. But given a course 
in which he believes, and which he can use with enthu- 
siasm, he accomplishes large results. 

The question, then, of the text-books and lesson- 
helps through which we may promote the highest 
efficiency of Sunday-school instruction is only secondary 
to the question of the teacher. It is a perplexing and 
unsettled question, one which may give us anxiety for 
many years to come. 

The question of proper lesson-helps is particularly 
important because the average Sunday school has to 
struggle along, facing every kind of difficulty with but 
few resources. Its teachers, far from being pedagogical 
experts, are usually unwilling to take the time to study 
out a line of questions which will lead up to any definite 
results; their work is hap-hazard. They know the Bible 
only in a crude and fragmentary way and have little con- 
fidence in their own ability. It is a curious fact that as 
a steadying and encouraging influence upon the average 


200 


SUNDAY-SCHOOL TEXT-BOOKS 201 


teacher an attractive, welli-edited lesson quarterly is only 
secondary to a sympathizing pastor or a considerate 
“superintendent. 

With such teachers as these the superintendent has to 
face the problem of interesting and instructing all 
classes of minds—not only little children and boys and 
girls, but young men and women, and finally adults. 
These classes have different capabilities and varying 
needs. They cannot be dealt with in the mass; each 
must be given instruction in the way best suited to it. 
How can teachers be enabled to realize the wise methods 
of approach and the proper subject-matter of instruction 
in each case? 

Clearly they cannot be thrown upon their own indi- 
vidual resources. To do so would be to invite indescrib- 
able weakness and confusion. Almost-as questionable, in 
the long run, is the production by a Sunday-school 
committee of lessons for its own school. The enthusiasm 
with which such lessons are produced and handled makes 
them seem for a time of great advantage; but the gain 
is bought at a heavy price of individual time and 
strength; the lessons reflect as a rule one or two domi- 
nant ideas, and are really too narrow and uniform to be 
of broad and permanent usefulness. 

The International Sunday School Association has 
taken one step toward the solution of the situation by 
authorizing the publication of a special set of themes for 
little children. It still holds to its policy, however, of 
issuing only one set of topics for all other classes of 
students, leaving it to those who prepare lesson-helps to 
adapt the topic and Scripture passage selected by the 
Lesson Committee to every conceivable need. It is the 
growing conviction of a very large number of earnest 
and loyal supporters of this great Sunday-school move- 
ment that even when the International lesson topics are 
selected on a plan at once more fiexible and more 


202 RELIGIOUS EDUCATION ASSOCIATION 


scholarly than is at present the case, permitting a varying 
treatment of the subject-matter in accordance with the 
class of persons in the mind of the lesson-help writer, it 
will still be impossible fully to satisfy through these 
topics the needs of all kinds of schools. Whether this 
conviction is well founded I shall not attempt to show. 
It relates to a matter which may be debated fairly, 
openly, and with friendliness. 

For improvements in our current methods of produ- 
cing lesson-helps or text-books we must look in the first 
instance to individual initiative. Therefore experimen- 
tation is to be encouraged, not repressed. No one 
person, no small group of persons, will be likely to pro- 
duce a system of lessons which will be broad and 
permanent in value. It is desirable that there be some 
opportunity for describing to a larger public, both critical 
and receptive, these individual suggestions. We need 
in the Sunday-school world today nothing so much as a 
bureau of exchange, a clearing-house for the large num- 
ber of earnest and intelligent men and women who are 
students of this important problem of proper aids for the 
teacher, and are entirely capable of making scientific 
contributions toward its solution. Such a result can be 
best attained through a new and flexible organization 
which will make possible continuity of effort, complete- 
ness of experiment, and competency of criticism, as well 
as an adequate exploitation of that which merits general 
approval. 

In recent years real progress has been made in the 
production of aids to the teaching of the lesson. We 
have come at least to understand what a lesson-help 
should zo¢ include, to realize that it must vary greatly in 
its form in accordance with the class of people who are 
to make use of it and the supreme end to be attained by 
it. We have acquired through varied experience the 
point of view of the student as well as of the teacher. 


SUNDAY-SCHOOL TEXT-BOOKS 203 


No discussion of this theme would be adequate 
which failed to recognize the supreme service rendered 
to the cause of religious education in the Sunday 
school, not only from the practical and popular point 
of view, but from that of theory, through the Interna- 
tional Sunday School Association and the uniform lesson 
system. The uniform lesson idea was a distinctly great 
ideainits day. Its application has caused an immense 
expansion of the Bible-studying constituency of this 
country and of the world. The unification and educa- 
tion of this great body of students has given to the Inter- 
national Association a stability and responsibility which 
make it in our day, and probably for the future, the 
primary factor to be considered in the improvement of 
the methods in our Sunday schools. One important 
result, however, of its successful work is that there has 
been developed a type of school requiring a sort of Bible 
study for which the Association through its official Lesson 
Committee does not now, and probably never can with 
wisdom, make provision. 

For such advanced Bible study there is beyond ques- 
tion an insistent and increasing demand. It is made 
evident by the widespread adoption by special classes, 
by single departments, and often by whole schools, of the 
courses of the Bible Study Union, of private lesson 
schemes, and even of the courses prepared for groups of 
young people by the American Institute of Sacred 
Literature, in the Bible-study department ofthe Methodist 
church, in the Christian culture courses of the Baptist 
denomination, and in those published for the college 
young men’s and women’s Christian Associations. Every 
successful course of a thorough character receives patron- 
age from Sunday schools, even though it may be open 
to criticism as ignoring all but one of the legitimate ends 
of Sunday-school instruction. 

Some good men seem to feel that the International 


204 RELIGIOUS EDUCATION ASSOCIATION 


Sunday School Association cannot sanction a departure 
from the uniform lesson system without committing 
suicide. Asa loyal supporter of the Association in its 
proper work, I have three reasons for believing other- 
wise. In the first place, the principal responsibility of 
the Association to the Sunday schools of this country is 
for organization and education; secondly, in my own 
state, in actual experience, I find the schools using three 
sorts of lessons, while all are loyal to the state and inter- 
national organization; and finally, at the Denver Conven- 
tion the Association voted to recognize a departure from 
the uniform lesson idea in the interests of the little ones. 

As a matter of fact, the days of rigid uniformity have 
passed. Uniformity is not essential to the kind of unity 
which has greatest value. The whole trend of education 
today is away from uniformity and in favor of reason- 
able freedom. It is being universally recognized that 
individual freedom for experiment under reasonable 
limitations is the surest way of providing for wise prog- 
ress on the part of the public. The International 
Association can well afford to encourage the Sunday 
schools which are able to try experiments to do so, and 
not to charge them with disloyalty to the interests of the 
Sunday-school movement at large, with which they feel 
themselves in heartiest sympathy. How many such 
schools there are, at present, no one can estimate. Prob- 
ably their number is quite limited. Someone has de- 
clared that at least 80 per cent. of the Sunday schools 
are entirely satisfied with the uniform lesson system. 
Perhaps that estimate is too moderate. The student of 
religious education has no complaint to make. He 
simply asks for freedom to assist the smaller number of 
schools to experiment with courses which give promise 
of usefulness for the whole Sunday-school world. 

The International Association is not an experimenting 
body. It can lend its approval and official support only 


~~ 


SUNDAY-SCHOOL TEXT-BOOKS 205 


to methods and courses which have passed successfully 
innumerable tests. That there should be, however, a 
body of experimentalists, not hostile but friendly, not 
theorizers but active workers, of whose results the 
Association might be free to avail itself, but for whom it 
would not be officially responsible, seems wholly 
desirable. 

The program of such a body of students I will not 
attempt to outline this evening. A single opinion would 
be of slight value. The subject is foremost in its impor- 
tance. It merits the most thorough investigation of a 
large and representative commission, such a one as this 
pandenominational body may be able to create. It is 
almost needless to say that such a commission must 
include very variant types of experienced and interested 
students of the Sunday-school problem, some of whom 
are conversant with the details of the history of the 
Sunday-school movement during the past quarter-century, 
none of them being partisans of some particular method. 

The courses resulting from such co-operation will 
have to recognize the limitations of the average school 
when intended for suchaschool. The greatest practical 
problem for the commission wiil be the maintenance of 
the working unity of a Sunday school together with the 
provision of courses which meet the actual requirements 
of each class or department. 

The problem is far from being a hopeless one. Rapid 
advances have been made toward its solution already. 
One of the most hopeful indications of the future which 
awaits the Sunday school is the wealth of good sugges- 
tions and fairly workable schemes with which such a 
commission would be deluged during its first year of 
existence. 

We will all agree that such courses as are planned for 
the betterment of the Sunday-school situation should 
recognize in their treatment of the Bible the historical 


206 RELIGIOUS EDUCATION ASSOCIATION 


point of view. They should provide for primary and — 
intermediate scholars a well-graded, wisely adjusted 
series of lessons leading to the thorough and repeated 
study of the whole Bible. For advanced classes they 
should furnish courses of varying length and of a specializ- 
ing character which take up the themes of biblical intro- 
duction, the special study of the biblical books, the funda- 
mentals of religious thinking, church history, and similar 
subjects of supreme value to the matured and thoughtful 
mind. 

To bring about ideal results will require much time 
and patience, great willingness to yield on minor points 
of difference, a spirit of unselfish co-operation between 
all who are interested, a kindly considerateness, a readi- 
ness to experiment. The relation which we as promoters 
of religious education may properly hold to this long 
process will be that of uniting to create true standards, 
and then of giving our moral and practical support to 
legitimate attempts to give these standards a working 
form which may help to solve the perplexities of the 
Sunday-school instruction of today. 


THE TEACHING STAFF OF THE SUNDAY 
SCHOOL — 


REV. PASCAL HARROWER, A.M., 


CHAIRMAN SUNDAY SCHOOL COMMISSION, DIOCESE OF NEW YORK; REC- 
TOR CHURCH OF THE ASCENSION, WEST NEW BRIGHTON, NEW YORK 


The popular phrase ‘‘the man behind the gun” is a 
condensed statement of the teacher’s place in the work 
of education. Given organization and curriculum and 
text-books, and assume for these the highest excellence, 
we have still to reckon with the teacher. It is he who 
in the last analysis decides the value of all the rest. 

I. The make-up of the teaching staff. 

I. The source of teacher-supply is in the volunteer 
laity. So true is this that the mere suggestion of a paid 
teacher in our Sunday schools comes as a shock to the 
majority of people. So far as now appears, we shall 
continue to get our main supply from this source. It 
has become traditional, as it is also in other fields of 
social service. 

Let us at once recognize the singular importance of 
this service. It was the peculiar glory of the old Jewish 
church that its supreme teachers were the prophets who 
gave their free and voluntary service to religion and the 
state. It is even more true of Christianity that it has 
inspired such service, and has grown in proportion as the 
sense of personal responsibility has developed richness 
and power. Volunteer work is in a sense ideal. It sup- 
plies vision and power. The prophet was prophet be- 
cause he saw at first hand. He inspired all the regular 
and systematized service of the world with the clearness 
and vigor of his vision. His service had a glow and 
warmth and life which lifted all other service and set a 
standard for all other workers. That is the ideal. 


207 


208 RELIGIOUS EDUCATION ASSOCIATION 


But volunteer service has its defects. It is open to 
the danger of losing its vision. And when vision and 
high purpose fail, the volunteer service drifts. It loses 
grip, it loses intelligence, it becomes a matter of inclina- 
tion; and the quality of it falls. When the quality falls, 
then the work done falls in value. It loses dignity and 
importance, and the inevitable result is that work which 
should command the highest grade of service is forced 
to depend on an inferior supply of workers. I do not 
intend any unkind judgment of the teachers of our 
schools. Iam simply noting a fact which grows out of 
certain inevitable laws. 

2. The church should therefore endeavor to place 
this great work of religious education upon such a plane 
as shall enable her to command the highest grade of 
service. There are unused forces in our parishes which 
we do not at present command. An interesting com- 
ment on present Sunday-school work was noted some 
time ago in the fact that in the Sunday schools of a cer- 
tain city, twenty-five years ago, the teaching staff num- 
bered in its list several lawyers, two judges, a number of 
prominent business men, and intelligent, enthusiastic 
mechanics. Today their places are almost wholly sup- 
plied by young women. The proportion of men has 
notably fallen in all our Sunday schools. 

This suggests the unused forces which the church has 
lost. I shall not be accused of discourtesy toward that 
vast force of earnest women who have served and still 
serve the church in our schools. But I am convinced 
that we are losing some of the most valuable forces in 
our modern life by this absence of men. In our public 
schools about 90 per cent. of teachers are women and 
only 10 per cent. are men. It is probable that the same 
proportion holds in our Sunday schools. This means 
that the overwhelming proportion of our boys are “ being 
educated without the influence of the masculine mind.” 


SUNDAY-SCHOOL TEACHERS 209 


Into the discussion of this I may not enter. But I 
do profoundly believe that the fact itself is most unfor- 
tunate. We may well remember that the greatest 
teachers have been men, that the prophets and poets and 
revealers of the past have been men; that the great 
religions of the world bear the names of men. And no 
one here will deny that in the average man, not less than 
in the average woman, there is a power of sympathy and 


astrength of purpose which the church needs in her 


educational work. 

Facing the future, carrying in our thought the mil- 
lions of lives that are today slowly fashioning the faith 
they will confess tomorrow, remembering that the youth 
in our churches is impressed by the atmosphere and con- 
tacts that surround him in the impressionable morning 
hours of life, we may well ask how we can infuse into 
our religious education some richer supply of masculine 
force and send the boy on to his manhood with better 
equipment. The church cannot afford so to educate her 
youth that they will not associate with her all that can 
command their mature admiration and reverence. The 
world is after all saved by its ideals, and in every age 
the church must create these. It is important for us to 
look to our ideals. ( 

3. To pay the Sunday-school teacher is not yet a 
familiar thought to our people, and it is hardly probable 
that the paid teacher will be largely available in the 
immediate future. But, on the other hand, there is no 
reason why the paid teacher should not be used wher- 
ever possible. There is, in fact, a certain benefit to be 
had from such an arrangement. The trained teacher 
who brings to his work intellectual fitness and spiritual 
enthusiasm acts directly upon the volunteer. He sets a 
certain standard of regularity, of preparation, of skilled 
and effective service, which lifts the whole work of 
religious instruction to a higher level. Indeed, I am 


210 RELIGIOUS EDUCATION ASSOCIATION 


confident that if it were possible to introduce into the 
average Sunday school one teacher highly trained for 
his work, he would directly set in motion ideas and 
methods, and inspire such new and splendid conceptions 
of the Sunday school, as to bring about an altogether 
new era for that school. I need not remind you that 
this was the secret of that new ardor for religious educa- 
tion that fell upon the great diocese of Orleans when 
Archbishop Dupanloup gathered his curvés and delivered 
those famous conferences on the “Ministry of Cate- 
chizing.” Here we have the trained mind and eager 
enthusiasm of the master-teacher creating among the 
untrained pastors of his diocese a fresh and wonderful 
estimate of their opportunities and duties. 

II. The duty of the church to the teaching staff. 

Where the church lays upon her members a specific 
responsibility she owes them preparation to meet it. This 
is true as applied to the laity no less than to the clergy. 
Standing in the presence of the world, the church claims 
to be responsible for the clearness with which the world 
shall know the truth of God and the soul. Her message 
is not merely one of exhortation and appeal, but one of 
enlightenment aswell. It is the last word of Jesus Christ 
that the work of the church shall be one of instruction. 
This message of religion to the mind of man is the pecul- 
iarity of Christianity as compared with other great faiths. 
For in the final outcome no faith can hold the heart and 
will that does not holdthe thought. I believe that we shall 
at once allow that the strong ages of the faith have been 
those when in the deepest sense the church recognized 
the intelligence of men not only as something which 
religion could trust, but as something whose regard was 
itself essential to the vigor and influence of religion. 
However we may discount systems of belief that have 
been from time to time dominant, we cannot discount 
their importance to the ages that produced them. 


SUNDAY-SCHOOL TEACHERS 2t1 


. The significance of this fact bears directly upon the 
present occasion. It throws meaning into the very ques- 
tion that lies behind this movement for a better and 
larger religious education of our youth. Nothing could 
be more disastrous to the cause of Christianity than to 
let the world suppose that the church has grown indiffer- 
ent to this question. And further, no mistake could be 
more serious than to ignore in matters of faith those 
educational principles which are recognized in secular 
schools. This movement of human thought, this spirit 
of broad and devout inquiry, this bold and reverent 
study of the Bible—these are in truth the very essence 
of faith. They mark its courage, its hopefulness, its 
complete self-mastery and poise. They may appear to 
many to have the accent of too great freedom; but what 
the world asks of religion is not fear or halting dread, 
but largeness of movement based on resolute faith in 
God, and no less resolute faith in the human soul. Such 
an attitude commands the respect of men, and it becomes 
religion to assume the rdéle of leadership. Nothing was 
so characteristic of Jesus as his attitude of Master. It 
was he who claimed to be the Lord of the human heart, 
and we may not doubt the assurance out of which he 
spoke. 

It is not difficult to see the force with which this 
applies to the question before us: How shall the church 
prepare the teachers of religion for their work? 

1. First, I believe that our theological seminaries have, 
as a rule, lost sight of the ministry of teaching. The 
temptation of the ministry is to regard its work as hor- 
tatory rather than instructional. It is easier to appeal to 
men than it is to instruct men. 

To discourse and to teach are two very different things; the 
one can perfectly exist without the other. One might listen for a 


long time to fine discourses on a particular science without ever know- 
ing this science well, without acquiring anything but some vague 


212 RELIGIOUS EDUCATION ASSOCIATION 


and incoherent ideas of it. It is the same in religion. There is no 
parish where religion is not made the subject of discourse or ser- 
mons every Sunday; but those where religion is really and 
thoroughly ¢avght, where the preaching is a real course of religious 
teaching, and a word of life for the mind and for faith, are they 
numerous? So it is not to discourse in sermons that our Lord and 
the church call us, but to teach; and by that to enlighten, nourish, 
and quicken souls.* 

Now, I fear such a conception of the ministry as this 
is not the conception commonly held in our theological 
schools. And because of this there has come to be 
a corresponding failure on the part of the church in 
making the Sunday schooi a really educational factor in 
modern Christianity. 

It is well for us frankly to acknowledge the essential 
truth of this statement. When we speak of the teaching 
staff of our Sunday schools, we must not forget that there 
lies behind it the ministry, and back of that stands the 
seminary that is responsible for the character of that 
ministry. No one here would dare toimpeach the work 
of the layman who faces his class on Sunday, unless he 
is prepared to impeach the work of the ministry that has 
produced the layman; and no one will presume to hold the 
minister responsible for not being able to do what the 
church has never taught him how to do. 

I confess I do not cherish great hopes for our Sunday- 
school teachers until the church has provided a min- 
istry of teaching to lead them. This is the first point 
of attack in the movement for a better teaching staff. 
The pastoral chair in our theological schools is the deter- 
mining factor in this whole problem. We cannot too 
strongly emphasize this point. It seems to me that if 
the movement represented in this Convention could bring 
about what I may call a renaissance of the teaching min- 
istry, it would have done an incalculable good. I am 
quite willing to submit myself to correction, but I believe 


*DuUPANLOUP, The Ministry of Preaching, p. 50. 


SUNDAY-SCHOOL TEACHERS 213 


that it is a fair criticism of the ministry of today that its 
ideals are too largely those of the public speaker, pro- 
ducing detached and transient impressions, rather than 
those of the religious teacher; and that the pulpit of 
our time is not producing a well-instructed laity. A 
well-instructed laity will alone furnish an ample supply 
of teacher-material. 

2. Secondly, the church owes the Sunday-school 
teacher definite training for his work. This work is 
educational in the largest sense of the word. The 
unprepared teacher cannot do it as it should be done. 
How shall this be accomplished? The question would 
be easily answered if the system of parochial schools 
obtained, or if the paid teacher were available. In some 
few churches where wealth and location combine to favor 
it, the trained specialists with training classes may be 
utilized. But let us think of those who face the harder 
problem—the average church throughout the land. 
Here I think we must fall back upon the pastor. He is 
the natural head-master of his school. If he brings to 
his pastorate the essential qualifications, training, and 
sympathy, he can create a new standard of teaching 
which in the end will place his school upon a true educa- 
tional basis. Responsibility must lodge somewhere, and 
the pastor is the natural leader of his people. But this 
leadership must be definite, based on definite convictions, 
and carry with it definite, explicit knowledge. 

There are instances of the conspicuous success of 
such leadership. I may note one instance of a small 
church, —its annual budget was less than one thousand 
dollars—whose pastor, a young man who had fortunately 
been well prepared, conducted for some three years his 
teachers’ training class. Out of this class ten new teach- 
ers were added to the teaching staff, eight of whom were 
high-school graduates, and represented “the best-educated 
part of the little community.’’ But suppose, as is so 


214 RELIGIOUS EDUCATION ASSOCIATION 


frequently the case, the pastor has no special qualifica- 
tions. There are available in most communities secular 
teachers who have been thoroughly prepared. Many of 
these are deeply interested in the moral welfare of chil- 
dren, and can be induced to lead such training classes. 

A further benefit would follow from this resort to the 
secular teacher. Nothing is more important than to 
bring about what I may call a rapport between secular 
and religious education. Our public-school system is 
distinctly secular. But the more we can draw to our aid 
the trained and sympathetic co-operation of the public- 
school teachers, the more we shall do toward dissolving 
any antagonism that may exist, and swing into a great 
stream of educational effort the richest intelligence of 
the community. Nothing will do more to broaden the 
work of the church, on the one hand, and to deepen the 
work of the secular school, on the other. What the 
higher life of the nation needs today is this very merging 
of all separated forces for social betterment into one 
great movement. And I believe that what cannot be 
solved or brought about by specific enactments of law, 
may in its essential features be secured by this common 
enthusiasm for the true education of the youth in the 
village, the town, and the countryside. There is every 
reason to believe that in thousands of villages and towns 
throughout the country this effort would be eminently 
successful. It would result in a practical league of those 
already interested in the question, without the many 
possible difficulties that might attend a movement under 
the auspices and sanction of law. Here voluntary enthu- 
siasm would seem to have an advantage over methods 
enforced by governmental authority. 

III. How shall the teacher fit himself? 

He must get to the very heart of his work. He must 
call it by its right name, and value it at the highest esti- 
mate. There is no greater work. This attitude of mind 


7 
: 
. 
: 
: 


SUNDAY-SCHOOL TEACHERS 215 


will prevent carelessness and guard against false conceit. 
Let me set down some of the things such a teacher can 
do; and in doing this I am thinking of the average 
teacher in the average school. 

1. The cultivation of the spiritual life. Every great 
teacher and helper of men has carried within himself a 
rich spiritual life; not emotionalism and excitability of 
experience, but rather a profound faith, a reverent, earnest 
purpose, love of souls, gladness of service, patience of 
heart. The vision of God is in its very essence a strong, 
noble sense of eternal things. The teacher can develop 
this by laws as definite as those of music or art. It 
comes with prayer and thoughtfulness, with obedience to 
the divine voice. Such experience enriches the life and 
gives power to character. 

2. The teacher must know the child. I do not mean 
this in any abstract and bookish sense. There are a few 
books which give the clue to the heart of a boy and girl 
that the teacher should read and talk over with some 
other teacher or friend. To be perfectly definite, let me 
mention: Forbush’s The Boy Problem, Blows’s Letters to a 
Mother, Harrison’s Study of Child Nature. There are 
others no less valuable. The value of a book is that it 
opens the door for us to enter into the child-life. Sym- 
pathy with childhood and youth is the ultimate secret of 
influence. A thousand books are of no value if they are 
merely so many data, tabulated and filed away. Any 
book that tells us what boys and girls are thinking of 
—their problems, temptations, motives, weaknesses— 
is worth the labor of study. It is a good thing to read 
a thoroughly sensational story paper now and then, such 
as boys like, because it opens your eyes to the sort of 
language and adventure that appeals to them. 

3. The teacher must be willing to practice, practice, 
practice. The art of putting a question, of telling 
a story, of meeting indifference, of winning and keep- 


216 RELIGIOUS EDUCATION ASSOCIATION 


ing attention, the way to get at the point and how 
to make it, skill in getting into touch with the pupil, the 
command of simple, direct, definite speech—all this is 
indispensable. The teacher himself must be willing to 
invest the effort to secure this. The task seems endless, 
and so it is. No artist ever yet did fine work but he was 
dissatisfied with it. Dissatisfaction is the mint-stamp of 
life. But the school that has a teachers’ club, where the 
members can conduct classes, use maps, models, black- 
boards, and pictures, and submit to criticism, and discuss 
class problems—such a school is certain of success. 

Nearly seventy years ago Dr. Channing pleaded for 
the establishment of a training college in Boston for 
teachers of public schools. Said he: 

We want better teachers and more teachers for all classes of 
society, for rich and poor, for children and adults. One of the 
surest signs of the regeneration of society will be the elevation of 
the art of teaching to the highest rank in the community. Socrates 
is now regarded as the greatest manin an age of great men, The 
name of king has grown dim before that of apostle. To teach, 
whether by word or action, is the highest function on earth. 

Standing here today, within the sunrise hours of the 
twentieth century, we may cherish the faith that there is 
swiftly coming a new and richer life of religion, and that 
the church is entering into that ministry of teaching by 
which she shall in larger measure establish the world in 
the knowledge and grace of Jesus Christ. 


DISCUSSION 


REV. RUFUS W. MILLER, D.D., 


SECRETARY OF SUNDAY-SCHOOL WORK IN THE REFORMED CHURCH, 
PHILADELPHIA, PENNSYLVANIA 


The chief agencies of the Christian church at hand 
for religious education are the family, the Sunday school, 
and the pulpit; in particular the Sunday school as it is 
maintained by the church for the purpose of religious 
teaching. 

Keeping in mind existing conditions in the Sunday 
school—the session of one or one and one-half hours, 
the system of volunteer and for the most part untrained 
teachers, the disproportionate time given to opening and 
closing exercises, the limitations as to separate rooms, 
appliances, and financial support—it would seem that 
the present International lessons are well adapted to 
accomplish the spiritual purpose of the Sunday school. 
The devotional, homiletical, and practical treatment of 
the lessons, dominated by the influence of the teacher as 
a personality, has done and is doing marvelous good. 

How can the Sunday-school curriculum be advanced 
so as to do more fully the work of the Sunday school as 
a school? The answer must be sought along the line of 
least resistance and by the most natural method of 
approach. The wisdom of experience points the way. 

1. Make use of a supplemental lesson. Let this be 
graded; put it in the form of a text-book, cards, or leaf- 
lets. Give the first ten minutes of the teaching hour to 
the supplemental lesson. Require an examination and 
system of promotion from one grade to another. Train 
the teachers of each grade how to teach the supplemen- 
tal lesson of the grade. This is no mere theory. For 
be it remembered that the International Primary Teach- 


217 


218 RELIGIOUS EDUCATION ASSOCIATION 


ers’ Department is doing this very thing. It has graded 
supplemental lessons for the three elementary grades— 
the beginners’, the primary, and the junior; and for 
years grade meetings have been held by Primary Unions 
over the land and in summer schools. Now apply this 
method to every department of the school, and a long 
step will be taken toward a properly graded lesson for 
every department. 

2. The teaching function of the office of the ministry 
must be magnified, Pastors of churches are the respon- 
sible, God-appointed leaders. There is no more pressing 
need, no more imperative call, than the training of can- 
didates for the ministry in the principles and methods of 
teaching and of child-study. A chair of pedagogy should 
be established in every theological seminary. Can this 
Convention do any more important work than to start a 
campaign for the training of ministers in pedagogy as 
applied to the work of the church? Is not the teaching 
function of the church her most ancient and character- 
istic one, lying at the very heart of her commission ? 

3. More time must be given to the work of the Sunday 
school. The traditional division of time on Sunday must 
be gradually readjusted in order to make a serious Sun- 
day-school session possible. At present, and probably 
for a long time to come, the heart-side of the Bible les- 
son is and will be emphasized on Sunday. The supple- 
mental lesson will to some extent complement this by 
its systematic work of instruction. But this educational 
work is necessarily limited. 

If religious knowledge is all-important, if the training 
of the will must be secured through the intellect as well 
as the feeling, why not plan for a Saturday session of the 
Sunday school? The educational side of the school’s 
work demands an extra session at least for a part of the 
school. A Saturday session is practicable for the ele- 
mentary grade and for children of the secondary school 


DISCUSSION 219 


age and beyond; say, from twelve to eighteen years. 
Fewer teachers but trained ones could do this work. The 
Saturday school session could combine the gymnasia 
features of the church’s numerous organizations, through 
its several classes. That is to say, the Sunday-school 
classes could be organized as boys’ clubs, girls’ clubs, 
mission-study sections, junior C. E. bands, etc. 

A radical program, you say. But would it not seem 
that only in this way can religious teaching be brought 
under the influence of those principles and methods 
which have so vitalized all secular teaching? Supple- 
mental graded lessons, the pastor as the teacher of 
teachers, Saturday sessions for the importation of reli- 
gious knowledge and training in Christian service—these 
things ought to be done because of their fundamental 
importance. What ought to be done can be done. 


REV. WILLIAM J. MUTCH, Pu.D., 


PASTOR HOWARD AVENUE CONGREGATIONAL CHURCH, NEW HAVEN, 
CONNECTICUT 


In speaking of the tools one does not forget that they 
are secondary to the work which the tools are to per- 
form. Yet in discussing religious education the quality 
of the tools is not unimportant. A great army of ear- 
nest and devoted men and women are giving their efforts 
freely to the work which is laid out for them in the 
church schools. The manner of their work is almost 
wholly determined from week to week by the lesson- 
helps which are put into their hands. Their previous 
preparation has been mostly determined in the same 
way. What is the result? Let me raise a question 
whether the teachers have not been injured by the very 
profusion of helps. 

From a sense of their inability teachers have sought 
for help, and naturally the most immediate and direct 
help is preferred—the help for today’s lesson. Next 


220 RELIGIOUS EDUCATION ASSOCIATION 


week and next year it is the same. Editors feel that 
they must furnish what is demanded. But is this the 
best way? The thing that is wanted is not necessarily 
the’ best thing. Do we not owe our teachers a debt of 
leadership and wise counsel? By furnishing this hand- 
to-mouth kind of help we are encouraging an improvi- 
dent habit. It is sure to result in barrenness and weak- 
ness, in dependence upon helps, and in mechanical — 
instead of vital work. 

What can be done through courses, helps, and text- 
books to lift the work of teachers out of the mechanical 
methods, and so reach the pupils with better instruction? 

1. We can furnish courses prepared for pupils, with- 
out teachers’ helps made on the hand-to-mouth plan. 
The teachers can be directed to standard literature and 
works of reference. Not all teachers may rise to the 
demand, but most of them will soon learn to ground 
themselves in a more comprehensive knowledge, will 
learn, as they have not yet learned, how to use the best 
books, and will be furnished with a vital message instead 
of doling out mechanically what the teachers’ helps pro- 
vide. Teachers will then be able to present to their 
pupils a splendid Christian personality and guidance 
instead of mere items of curious information like a basket 
of chips. 

2. We can furnish lessons which confine their state- 
ments and implications to the truth, or at least to 
those things which a competent committee of scholarly 
men do not find reason to condemn as being historically 
incorrect or ethically harmful. This ought to apply 
rigidly to interpretations of Scripture, to standards of 
morals, to conceptions of God, and to the estimates and 
applications of all truth. The note of honesty must be 
felt in every line, regardless of the standing or falling of 
revered tenets or texts. 

3. We can furnish courses with beginning, middle, 


DISCUSSION 221 


and end ; courses pedagogically adapted to the several 
grades, and with variations of subject-matter to include 
both Scripture in all its aspects and other illustrations of 
God’s glory and power quite as notable as many of those 
chosen fromthe Scripture. Each course should have the 
vital unity arising from the work of single minds rather 
than be the collaboration of a commission. Such a 
course will be as broad as the mind which makes it. 
The courses should be passed upon by competent critics, 
and, having been approved, they should be given to the 
world to stand or to fall solely on their merits as com- 
pared with others similarly offered. It is only by this 
competitive evolution that the implements of religious 
education can be brought to the very highest perfection. 
There is already a very great demand for such courses. 
The existence of them and the multiplication of them 
would immensely stimulate that demand. 

4. Such courses can be put into permanent and 
artistic text-books. Do we appreciate how much the 
respect for the truth depends on the respect for the 
forms in which it is printed? There is nothing to which 
your last Sunday-school quarterly is comparable but a 
last year’s patent-medicine almanac. Permanent text- 
books, well illustrated, well printed, well bound, made by 
experts in the three sciences of biblical scholarship or 
whatever branch the course follows, in psychology of the 
child-mind, and in the best pedagogy—these books, 
used and used again until they are worn out, as other 
text-books are, will be an inestimable power in laying the 
greatly needed educational foundation for the spiritual 
life. 


REV. SIMEON GILBERT, D.D., 
CHICAGO, ILLINOIS 


It is needful and timely to call attention to still an- 
other point in the matter of religious education. Beyond 


“A ties th 4 
Pe7 


222 RELIGIOUS EDUCATION ASSOCIATION 


doubt these are great themes, of commanding moment, 
which have been set forth with illuminating wisdom by 
the several eminent educators and speakers of the even- 
ing. The right organization for the purpose of instruc- 
tion, the right curriculum of study, the appropriate 
lesson-helps and text-books, the right kind of teachers 
—truly, all this would seem to come near filling the 
whole horizon of our inquiry. What lack we yet? 

I suppose we are all agreed that a point has been 
reached in our national educational advancement when 
the distinctively religious element in the national educa- 
tion—or, to put it a little differently, the educational 
element in the religious life of the people—needs to get 
the decisive reinforcement not only of some new enlight- 
enment, but also of a new and altogether masterful 
momentum. To this end there must be power as well 
as light. 

But, let us remember, it will have to be a power of 
its own kind; the kind of power which touches, at its 
central point, the very springs of character and life 
itself. Perhaps the boldest imagery of the old classic 
mythology was that of Jupiter grasping and wielding in 
his own right hand all the lightnings of heaven. But an 
infinitely higher fact in our faith of today is that of 
Jesus Christ holding in himself, not the secret of all wis- 
dom only, but of all power in heaven and on earth. 
Accordingly, the large proposition which this Conven- 
tion now faces is simply this—nothing less than this— 
the religious education of America. Here, then, is some- 
thing to be done. Here is something large enough to 
appeal to all of us, and to all there is in us. And, pre- 
eminently, here is an undertaking that calls for power. 
And is it not power for which we, as religious educators 
all over the land, are waiting ? 

I would speak of the sacramental in religious educa- 
tion. And what, exactly, do we mean by this? The 


DISCUSSION 223 


word ‘‘sacrament,” in its first usage, denoted the Roman 
soldier’s oath of allegiance, body and soul, to Cesar, and 
perfect devotion to the word of authority above him. 
But the word as now used, though not biblical, is dis- 
tinctively Christian, and as such has its own meaning. It 
denotes an act which, while it is distinctly and freely hu- 
man and natural, is at the same time completedly divine, 
in perfect unison the one with the other; the one per- 
fected in its naturalness and its power by the other. 

In this divinely bold task of making America prac- 
tically and actually Christian, religious through and 
through, the Sunday school has its own burden of re- 
sponsibility. To do its part, as we all feel,—perhaps 
feel more pungently now than ever,—there is need of 
some tremendously augmented educative power ; a power 
in the popular religious education such as can only be 
rightly conceived of as being simply, naturally, divinely 
sacramental. 

When the Master, teaching his disciples, took a little 
child and set him in their midst; when Jesus said, 
“Suffer little children and forbid them not to come unto 
me ;’’ when the risen Christ gave that final, soul-testing 
charge to Peter, bidding him ‘“‘ Feed my lambs ; feed my 
sheep; shepherd the flock,” he instituted what I believe 
it to be no misuse of terms to call the ‘‘sacrament of 
education.” For in this, as in every other true and real 
sacrament, there is the one part that is fundamentally 
human, and the other part that is utterly divine. ‘The 
wind bloweth where it listeth ;”” though we cannot see its 
motion, we cannot fail to hear the sound thereof. 

It of course is easier to find fault than it is to con- 
struct; it is easier to disparage than it is to take hold 
and help and do. It is easier to point toward the goal 
than it is to reach it. And yet it is a capital point of 
advantage gained for any great cause, like this one, when, 
by a kind of suddenly wakened common sense, leaders 


224 RELIGIOUS EDUCATION ASSOCIATION 


among the people are brought face to face before some 
great ‘‘open secret’’ that had for a long while been right 
before them unheeded. No doubt it is in this way that 
this Convention for Religious Education is bound to 
effect its first, if not its most important, result. After 
this, as the reports of this Convention go forth among 
the churches and the other religious and educational 
centers, certain facts and truths which had been more or 
less vaguely apprehended, will be taken as axiomatic— 
fresh master-lights to guide us in the infinitely urgent 
business that waits on our doing. 

But if there is need of light, quite as certainly is 
there need of power. Especially at this point is there 
need of the power which inspires courage. Here is our 
danger; the danger lest, at the outset, in face of the 
deadly apathy to be encountered, we shall be daunted, 
and morally cowed into weakness. 

There is no need to mention the more earthly and 
sordid, or otherwise bewildering influences that are in the 
air, and which tend to stifle religious aspiration and 
deaden the thought of God. To meet and cope with 
this dominating secularism, there must be a new kind of 
courage—a moral and spiritual courage, electric and 
dynamic enough to be contagious. 

At the last annual meeting of the National Educa- 
tional Association, at which were assembled some ten 
thousand teachers from all parts of the country, the 
clear-seeing and intrepid president of Columbia Univer- 
sity, Nicholas Murray Butler, did speak the courageous 
word, and the great convention formally voiced it again 
in a noble utterance as to the world’s supreme classic 
and the educational need of it in all the public schools 
in the land. If, now, this national religious educational 
Convention shall do something to give new “face” and 
vogue to this kind of courage, it will be plain that it did 
not forget its mission. 


DISCUSSION 225 


But amid all that is being so justly, so wisely, so 
nobly said in this Convention, the point must not be lost 
sight of where the dismalest failure is liable to come in. 
It is, indeed, an illustrious conclave of university and 
other academical educators who are moving together in 
this matter. This is a shining omen for our great cause. 
There is promise and power init. There has never been 
anything just like it before. Nevertheless, is it out of 
place or untimely to suggest that however academically 
fine, however psychologically up-to-date, however peda- 
gogically acute and orderly the new teaching may be, 
however illuminated historically and critically the instruc- 
tion about the Bible, the supreme thing for the Sunday 
school, as for all other religious teaching, will still be 
its power; the power there will be in it, through the 
ineffable grace of personality instinct with the divine 
potentiality, to turn its whole work into the true and 
divinely authenticated educational sacrament, and so 
bring one by one its members into the real presence of 
Christ himself. 

Nor, in this connection, would it be even pedagogi- 
cally discerning to leave in the background of considera- 
tion that educative power, no less potential because so 
subtle, which inheres in the mystic self-outgoing in the 
use of the true hymn and song. Throughout the Chris- 
tian centuries every great communion has been perpetu- 
ated very largely by the educative potency of its song 
service. Though the sermons were little enough under- 
stood by the people, the hymn has had its own way of 
sliding into the memory and captivating the heart. 
From the beginning it has been almost the glory of the 
Sunday school that it has understood so well—not so 
well as perhaps will yet be the case—the value of its 
sacred hymnody, at its best, in its own sweet, potential 
sacrament of the Christian education. As for this kind of 
power, the new pedagogy will never discover a substitute. 


226 RELIGIOUS EDUCATION ASSOCIATION 


When the next steps have been taken in this widen- 
ing and advancing movement, there assuredly will be no 
disposition on the part of anyone to make light of the 
work which dear old Robert Raikes found next at hand, 
when, under God, it was given him to start this tran- 
scendently beneficent undertaking. Neither will there 
be a disposition on the part of any wise helpers in the 
present movement to hint or to say disparaging things as 
to that other great distinct new movement in the reli- 
gious education of thirty years ago, which has already 
resulted in the creation of a clearly defined new epoch in 
modern educational and religious history ; a movement 
which had the inexpressible advantage of having been 
taken up at the right psychological moment. 

Is it true, however, that during the past few years the 
forward movement has lagged somewhat? Possibly. 
And yet the mightiest river knows how to bend its course 
without abandoning its pathway to the sea. But this, 
also, is true; there has of late been an altogether extra- 
ordinary measure of quiet, deep, self-convincing think- 
ing on the part of individual Christian teachers and 
workers, especially among the more religiously disposed 
educators, in all parts of the country, and a putting of 
heads and hearts together, to see—at least to try to 
see—what next and more nobly adequate might be 
done and should be done. It is because of the fact of 
this widespread and pervasive—although mainly unher- 
alded —preparation that has long been going on, that one 
may be so sure that the great new purpose is not to be left 
to ‘disband on the lips and untie intheair.” There is a 
decisive cogency in the logic of events that may be trusted. 

While few mercies are greater than to be freed from 
conceit, and kept from stumbling over one’s own shadow, 
half the secret of the true leadership is in the heart 
that is quick to see which way and whereunto the Master 
himself is leading on. 


DISCUSSION 227 


If only it were possible, at this moment, for some 
strong artist to project, as it were, upon some broad illu- 
minated screen the shining portraitures, in lofty com- 
radeship, as in sight of all the millions in our Sunday 
schools and our public schools, of, say, Robert Raikes 
and Friedrich Frébel, Horace Mann and D. L. Moody, 
Immanuel Kant and Phillips Brooks, John Harvard and 
Charles G. Finney, Lord Shaftesbury and Abraham Lin- 
coln, Mark Hopkins and Stephen Paxton, John H. Vin- 
cent and H.C. Trumbull, and lo, before them all, with 
the little child in the midst, the transcendent figure of 
the Lord and Teacher of us all! There, there, as it 
seems to me, would be signalized and typified in its com- 
posite picturing, the supreme meaning, the all-inspiring 
aim of this historic Convention, as of those who, joined 
in the business of the religious education of America, 
wait to be energized with power, eager to have part in 
the great and so gracious sacrament of the national 
religious education. 


PRAYER 


REV. SPENSER B. MEESER, D.D., 
PASTOR WOODWARD AVENUE BAPTIST CHURCH, DETROIT, MICHIGAN 


Oh, Thou who art the Way, the Truth and the Life, 
Guide, Teacher and Redeemer, we commit to thee now 
the deliberations of the day and trustingly pray thee 
that thou wilt pardon our missteps, make true whatever 
has been false, and flood our life with the light from above. 
We entrust our work to thee, to whom were spoken the 
first fond prayers our lips in childhood framed. 

O Lord and Master of us all, 
Whate’er our name or sign, 

We own thy sway, we hear thy call, 
We test our lives by thine. 


And now may grace, mercy, and peace from God the 
Father and our Lord Jesus Christ abide upon each one 
of us forevermore. Amen. 


FIFTH SESSION 


PRAYER 


PROFESSOR MILTON S. TERRY, D.D., 
GARRETT BIBLICAL INSTITUTE, EVANSTON, ILLINOIS 


Our Father who art in the heavens, thou art the great 
and ever-blessed God in whom we live and move and have 
our being. Thou hast so loved us, thou hast so loved the 
world, as to give thine only begotten Son that whosoever 
believeth in him might not perish, but have eternal life; 
and thou dost send thy blessed Holy Spirit into our 
hearts, crying Abba, Father! 

We look to thee at this hour, for all our help must 
come from thee. Direct us, O Lord, by thy living Spirit 
in all our counsels together here, and in all the thoughts 
and meditations of our hearts. Give wisdom to thy ser- 
vants who shall address this assembly. Give wisdom to 
us all and teach us thy ways, and help us to understand 
more and more the mysteries of the kingdom of God. O 
that we may have the wisdom which cometh from above 
to direct us in all our work for thee. Help us that we 
may be skilful laborers in thy vineyard, doing the will of 
our Heavenly Master and following the living Christ all 
our days. Send thy Spirit into our hearts, the Spirit of 
illumination, the Spirit of counsel and might, that will 
lift us up and help us in all our Christian work. 

We pray for thy blessing upon all the churches, and 
upon the ministers of our Lord Jesus Christ, that they 
may be clothed with power from above, and may be able 
to preach the unsearchable riches of thy gospel, and 
bring the word of thy truth as a saving message to many, 
many souls. 

We pray for thy blessing upon our homes and families, 


228 


Copia 


PRAYER 229 


our children, our Sunday schools, and all our schools of 
learning. O Lord, work through all these agencies, work 
by every organization that has for its object the advance- 
ment of thy kingdom and the building up of thy church. 
Give wisdom to those who lead in thy church everywhere. 
Pour out thy Holy Spirit abundantly upon all thy peo- 
ple, and strengthen and sustain them in their works of 
Christian love. 

Now, direct us, we beseech thee, by thy counsel, and 
bless abundantly the work of thy servants thisday. And 
to thy blessed name be the glory in Jesus Christ our 
Lord, who has taught us to say : 

Our Father who art in heaven, hallowed be thy name. 
Thy kingdom come. Thy will be done, on earth as it is 
in heaven. Give us this day our daily bread. And for- 
give us our debts, as we forgive our debtors. And lead 
us not into temptation, but deliver us from evil. For 
thine is the kingdom, and the power, and the glory, for- 
ever. Amen. 


THE SCOPE AND PURPOSE OF THE NEW 
ORGANIZATION 
PRESIDENT WILLIAM RAINEY HARPER, Pu.D., D.D., LL.D., 
THE UNIVERSITY OF CHICAGO, CHICAGO, ILLINOIS 

It is a source of very great disappointment to all of 
us, and J am sure I may say especially to myself, that the 
eminent gentleman whose name was placed upon the 
preliminary program for the address this morning cannot 
be with us. President Butler of Columbia University, as 
many of you know, has been called by divine Providence 
to pass through very deep waters in these last weeks— 
the greatest sorrow perhaps which can come to a man 
has come to him—and it has left him unable to meet the 
engagement which he would otherwise have been glad 
to fulfil. President Butler has been in close touch with 
the preliminary work of this Convention for the past six 
months, and it is the occasion of very great regret to 
him that he cannot be with us in this meeting. 

I thought that I should like to have my words this 
morning entirely within your reach; so I have had a 
syllabus printed, which the ushers will now distribute. 
It contains twenty propositions relating to the scope and 
purpose of the new organization. 

I should like, first of all, to deny that I am in any 
way the author of any one of these propositions. This 
sheet is a composite affair ; it contains, so far as I am able 
to understand it—and I think perhaps I understand a 
part of it—the consensus of opinion of many persons, 
so far as it was possible to secure such a consensus. It 
may fairly and honestly be said that one hundred men, 
perhaps two hundred, have contributed to this small sheet 
of four pages. I shall do nothing but read the proposi- 


230 


g 


PURPOSE OF THE ASSOCIATION 231 


tions, and the eminent gentlemen who follow will discuss 
them. The first proposition stands by itself: 

I. The desirability of a new organization depends 
upon the scope and purpose conceived of in connection 
with the proposed organization. No new organization is 
needed merely to antagonize and to disturb organiza- 
tions already in the field, or merely to duplicate the work 
of such organizations. 

Unless, therefore, there is a scope and a purpose for 
this proposed organization which will give it a field out- 
side of and above or beyond organizations now in exist- 
ence, there is no excuse for its establishment; and I 
believe that that is the opinion of every man and woman 
in this Convention. 

The second, third and fourth propositions relate to 
the service which may be expected of such an organiza- 
tion. 

2. The new organization, if established, will undertake 
to render service in unifying the efforts of the different 
agencies already engaged in various lines of work; in 
correlating the forces already established, to the end 
that these agencies may accomplish even larger results 
than have yet been accomplished. The acceptance of 
such service on the part of the other organizations and 
agencies will of course be wholly voluntary, and will in 
no case involve giving up of independent positions; for 
the work of the new organization will be something like 
that of a clearing-house. 

You remember that the figure of a “clearing-house”’ 
was used yesterday by some of the speakers; and some 
of us who are familiar with the work of charity organiza- 
tions in the city, the bringing together of the various 
organizations under one centralized force, know what a 
clearing-house means in connection with an organization. 

3. But the new organization will not simply unify, it 
will undertake to render service in stimulating present 


232, RELIGIOUS EDUCATION ASSOCIATION 


agencies to greater effort, such aid being furnished 
through suggestion; through the publication of informa- 
tion concerning the work at large ; through the provision 
of larger and better opportunities for these agencies to 
confer together ; and through the help derived from the 
personal contact with each other of those interested in 
the same divisions of the work. 

A body of men working together, looking out over 
the whole field, surely ought to be able to make sugges- 
tions to the different agencies in different parts of the 
field. What is needed more than anything else is a 
bureau of information, an organization to collect statis- 
tics and give information to those who desire it. A large 
part of our inefficiency is due solely to ignorance of 
the facts with reference to work now being done. Fur- 
ther, the beneficial results of such a conference as this, 
of men and women coming from different states and 
from different organizations, are easily understood. Thus 
the new organization will at once unify and stimulate, 
but more than this: 

4. It will undertake to render service in creating new 
agencies where no agencies now exist —agencies for spe- 
cial lines of work in which as yet no united effort has 
been exerted; as well as in working out new plans which 
may be found helpful in lines of work already estab- 
lished. Here a long list of examples might be given. 
We may think of the educational work for the people 
at large in church art and architecture and in church 
music—a field that is almost wholly neglected; of effort 
from a new point of view in relation to religious and 
moral education in the public schools, according to the 
lines that were indicated yesterday; of the proposal of 
new plans for using to advantage the many libraries 
established in our villages and cities. Think what a 
power the Carnegie libraries throughout the country 
may be made to be if they are brought into touch 


PURPOSE OF THE ASSOCIATION 233 


with the Sunday schools and with religious work, and 
hundreds of these libraries have already indicated their 
willingness to come into such relationship; all that is 
needed is a guiding hand to bring them together. Then, 
again, there are the fields of the Sunday school, the 
Young People’s Societies, and the Christian Associations. 
It is perfectly evident — the speakers gave us this infor- 
mation yesterday —that much is to be done still in every 
field of religious education, and that some fields have 
scarcely yet been touched. This should be the purpose 
—to unify, to stimulate, to assist, to create. But now, 
how will the organization attempt to do this? A few 
propositions, if you please, upon that side: 

5. This work would be undertaken in part through 
the holding of an annual convention. Such a conven- 
tion will lead men to formulate and pronounce important 
thought upon these particular subjects; for example, 
a great text-book will have been given to the world 
when the Proceedings of this Convention are published. 
It will bring into sympathetic touch with each other 
those who are interested in these subjects and who are 
able to attend the meetings; a convention held every 
year in some great center will quicken the life and inter- 
est of the community in which the convention is held. 
It will furnish literary material of the highest value for 
the use of those who are not able to attend the conven- 
tion itself, but who desire assistance and information 
along these lines. There are many conventions being 
held —perhaps too many; but after all there is a work 
which a convention can do—a convention like this, an 
annual convention—that can be done in no other way. 

6. Again, the new organization will work through the 
instrumentality of departmental organization, in which 
each special division of the subject of religious education 
will form a separate department. 

Sometimes I think we are prone to suppose that the 


234 RELIGIOUS EDUCATION ASSOCIATION 


Sunday school is the only agency; more emphasis seems 
to be given to that agency than to any other. It deserves 
all the emphasis that can be placed upon it, but I think we 
ought to remember that the Sunday school is only one 


of fifteen or sixteen departments for religious and moral 


education. Each department thus constituted will hold 
special conferences and conventions intended to further 
an intelligent interest in the subject; while the represen- 
tatives of different departments, living within a certain 
district, whether a county, ora state, or a group of states, 
will join in combined effort along all the lines thus 
organized. 

Among these departments would be perhaps a depart- 
ment of Universities and Colleges, and there is no field 
today more open for influence in this respect. Too many 
colleges, especially in connection with Christian denomi- 
nations and in fact under ecclesiastical control, are doing 
less than they ought —to say the least— for religious edu- 
cation and for biblical study. Another department would 
deal with Theological Seminaries. We heard last night, 
indeed two or three times yesterday, of the need of a new 
kind of training in theological seminaries for the minis- 
ters of the future. Other departments would relate to 
Churches and Pastors, Sunday Schools, Public Secondary 
Schools, Public Elementary Schools, Private Schools — 
for the work in private schools must be put upon a differ- 
ent basis from that of public schools, Training Schools, 
Christian Associations, Young People’s Societies, the 
Home, the Libraries, the Press, Correspondence Instruc- 
tion, Religious Art, and Religious Music. There are 
many others, but these are some of the great branches of 
the work; and of these it will be seen that the Sunday 
school is only one agency. 

7. The new organization, in addition to the annual 
convention which it ought to conduct, and in addition to 
these various departments which it ought to establish and 


PURPOSE OF THE ASSOCIATION 235 


organize, will include the establishment of a central Board 
of Directors, which will constitute the executive body of 
the Association, and, as such, arrange the programs of 
special and general conventions, secure by proper means 
the co-ordination of the work of the departments, and 
carry into effect the decisions of the Association at large 
and of these several departments. 

An Association with this annual convention and 
its district conventions, with its departmental organiza- 
tions along the lines suggested, and with this central 
body working and guiding and helping all, surely will be 
able to unify, to stimulate, to assist, and to create. 

8. In this organization the Board of Directors should 
surely be made up of officers and members selected annu- 
ally in open convention from among those who are deeply 
interested in the cause. The members of such a Board 
of Directors, who are given this responsible position of 
directing the work as a whole, should represent the 
various countries (for this work should not be limited to 
our own country), states, territories, and districts which 
furnish the membership of the Association. But not 
only this; such a Board of Directors should represent as 
fully as possible also the various religious denominations, 
and the various schools of religious opinion recognized 
as Christian. Still further, such a Board of Directors 
must represent the various divisions of Christian activity, 
whether they are educational, evangelistic, or philan- 
thropic. 

g. A large Board of Directors, representing in this 
way all the different sides of the work, must of course 
have an Executive Board made up from the membership 
of the Board of Directors—a smaller body, which will 
act as the legal corporation of the Association, secure, 
and invest or expend the funds of the Association— 
since funds will be needed for the work—and will repre- 
sent the directors in the interval of their meetings. 


236 RELIGIOUS EDUCATION ASSOCIATION 


10. Such an Executive Board will need Secretaries. 
Among these there will be the General Secretary, whose 
entire time will be devoted to the interests of the Asso- 
ciation; an Editorial Secretary, to whose care will be 
committed the charge of all the printed publications of 
the Association; and a Financial Secretary, who shall be 
charged with securing the means needed to defray the 
expenses of the work of the Association. 

This will indicate the consensus of opinion gathered 
. from conference after conference in many of the great 
cities East and West, concerning the scope and purpose, 
the whole extent and plan, of the proposed organization. 
But now let us go one step farther. 

11. This Association, through its Boards and Secre- 
taries, will have first the task of securing the funds 
needed for this work. 

A large part of the Christian work carried on is 
greatly hampered for lack of funds. We do not wish 
such an organization as this to be in any sense commer- 
cial, or to be dependent in any way on publishing rela- 
tionships; but there must be funds with which to conduct 
the work. These funds are needed for the defraying of 
the ordinary expenses of the Association; also, for con- 
ducting the special investigations proposed by the De- 
partments. Investigation is one of the chief things which 
should be undertaken, and it cannot be conducted without 
money. Money will also be needed for the printing and 
publishing of the proceedings, reports, and other literature 
of the Association; and for the endowment of special 
phases of the work which will always require assistance. 
A large sum of money will be needed—as much as 
$25,000 a year—to pay the expenses of this organiza- 
tion, if it is to do its work. 

12. The Association will also print and publish re- 
ports, bulletins, documents, and books, including the 
proceedings of the annual and of special conventions, 


| 
: 
. 
| 


PURPOSE OF THE ASSOCIATION 237 


reports of committees appointed to make special investi- 
gations, and important contributions to the cause of 
religious and moral education which the Association 
may deem it desirable to issue. ; 

13. The Association, through its Boards and Secre- 
taries, will aim to encourage in various ways individual 
and institutional effort in the direction of religious and 
moral education This will include, for example, assist- 
ance in the work of grading Sunday schools; effort to 
secure the introduction of courses of instruction in 
the curricula of colleges and universities; aid in the 
training of teachers; preparation of lists of books on the 
different subjects of religious work and thought; pro- 
vision of special material for the use of the daily press ; 
organization of work for mothers’ clubs; and many other 
similar kinds of work. 

Let us now look at the movement from another point 
of view. 

14. The Association, through its Departments, will 
propose to make new contributions to the cause of reli- 
gious and moral education, and this will be done through 
the light of scientific investigations. Some of these will 
attempt to define more closely the true relation of reli- 
gious and moral instruction to other branches of instruc- 
tion, and to indicate the part which religion should 
perform in the development of the individual and of 
society. Others will undertake to correlate religious and 
moral instruction with the instruction in literature, his- 
tory, and science now provided in the public schools. 
Others will seek to determine the place of the Bible in 
religious and moral instruction, and to set forth the best 
methods of using the Bible for this purpose. Still 
others will endeavor to point out the application of the 
established results of modern psychology, modern peda- 
gogy, and modern Bible study, as these stand related to 
religious and moral instruction. 


238 RELIGIOUS EDUCATION ASSOCIATION 


There is work in these lines of investigation—real, — 
definite, scientific investigation —to occupy the time of 
thousands of men and women, if they will undertake it. 

Is. The organization must undertake, through these 
various Departments, to carry on practical experiments. 
Perhaps we should not distinguish these from scientific 
investigation, but there may be a distinction. Some of 
these practical experiments will have to do with the ap- 
plication of religious and moral instruction to different 
stages of physical, mental, moral, and spiritual develop- 
ment; others with the adjustment of the material em- 
ployed for purposes of religious and moral instruction to 
the needs of the special sociological groups included in 
the Christian Associations, Young People’s Societies, 
Bible clubs, and the like; and still others with the work- 
ing out of an approximately ideal curriculum for the 
Bible school—a curriculum which will embody the 
larger substance and the better methods of a religious 
and moral education that is in accordance with the pres- 
ent status of biblical, theological, ethical, psychological, 
pedagogical, and scientific knowledge. 

16. The Association will from time to time present 
constructive propositions, which shall be intended to 
serve as the basis for lesson-helps and text-books on 
various portions of such curricula. 

I doubt whether the Association will ever feel inclined 
to undertake the issue of lesson-helps or text-books—I 
shall hope that it will not undertake that—but it can cer- 
tainly undertake to present the basis for such. Further, 
it can do in its way what has been done in other ways 
by other Associations toward securing the more adequate 
training of teachers—this certainly is a great thing 
to be accomplished. It can undertake to place re- 
ligious and moral education on as high a plane as that on 
which secular work has come to rest; and that of all 
things is the necessary thing, for the boy and girl must 


PURPOSE OF THE ASSOCIATION 239 


be led to respect religious education when it is put in 
comparison with secular education. 

17. Now, how shall the Association do all this, with 
what spirit? First of all, with the scientific spirit. If 
there is any one point to which it seems to me we ought 
to pledge ourselves, it is that all the work of this organi- 
zation shall be done with the truly scientific spirit, and 
that consequently this Association, in all its undertakings, 
will proceed carefully and cautiously upon the basis of 
fundamental principles, seeking to observe accurately the 
facts and from these to make deductions, and aiming to 
co-ordinate and systematize the material presented for 
consideration. The time has come for such work to be 
done as it has not yet been done. 

18. The Association must also be controlled by what 
I should like to call, for lack of a better word, the uni- 
versal spirit, and this will forbid the placing of emphasis 
upon the distinctive views of any one denomination or 
any one school of opinion to the exclusion of others; it 
may be confidently asserted that those who hold different 
theories of biblical history will be able to unite upon a 
constructive teaching of the Bible from a practical re- 
ligious and moral point of view. It will likewise forbid 
the limitation of the work to any single phase of reli- 
gious instruction, inasmuch as the time has now come 
for the existence of an organization which shall not aim 
to supersede any of the existing agencies dealing with 
special phases of religious instruction, but will undertake 
to study and develop the subject in its entirety; this 
spirit will also forbid the restriction of the control to 
any one section of the country, or to those interested in 
any one division of the work, or to those representing 
any one school of thought. 

1g. The Association will cultivate, above all, the co- 
operative spirit, and thus manifest clearly its purpose to 
assist all organizations working in the same field; to 


240 RELIGIOUS EDUCATION ASSOCIATION 


refuse to enter into rivalry with institutions or associa- 
tions of any class; and to perform that general service 
which will promote the efficiency of all institutions. 

An important lesson may be learned from the policy 
of the Carnegie Institution of Washington. The Car- 
negie Institution, with its ten million dollars, is not a 
new University, but a body of men using the income of 
the endowment to co-operate with existing universities, 
and with men wherever they may be found in any state 
who are carrying on scientific investigations—a splendid 
example of co-operation. 

20. And just one last word. It seems to me that this 
Association, if organized, must be expected to require 
time to plan its work, and still more time to execute it. 
There are some of us, I fancy, who think that something 
can be done at once—inaweekor amonth. My friends, 
anything done in a day, or a month, or a year, will be 
small. Let us plan work for decades; let us not try to 
do something at once, before plans can be perfected, 
before organization can be secured. The work we have 
in hand is not the work of daysor months. Many years 
of careful preparation and labor will be required before 
large results will begin to appear. Let us not be disap- 
pointed, therefore, when the organization is established, 
if the work does not begin to show results at once. Let 
us remember that good work, strong work, requires time. 

As I have said, I have merely embodied in this state- 
ment points that have come from hundreds of men and 
women interested in the work 


DISCUSSION 
CHANCELLOR J. H. KIRKLAND, Px.D., LL.D., 


VANDERBILT UNIVERSITY, NASHVILLE, TENNESSEE 

It might well bring consternation to a braver heart 
than mine to undertake, in the limit of eight minutes, to 
discuss twenty propositions so freighted with great ideas 
as are these that have been read before us. But while a 
detailed discussion is impracticable in the limited time 
at my disposal, I hasten to give my adherence to the 
whole plan and purpose of this new organization. I 
have faith in the fundamental principles on which it is 
established, and confidence in its ultimate success. 

A great central organization is needed for the work 
of religious education. In this way men of thought can 
meet men of thought, and ideas be brought in conflict 
with ideas. In this way the extreme views of one can 
be tempered by the conservatism of another, and the 
doubtings of the timid can be dispelled by the boldness 
of the brave. 

The justification of this method is found in the his- 
tory of every movement. The educational worker of 
today finds himself in a perfect whirl of new ideas, and 
hardly knows where to make a stand. Old things that 
we thought definitely established are shaken up again; 
fundamental doctrines are disturbed through com- 
mittees of five, ten, fifteen, or twenty; and every few 
days a new annual report of a college president sets us 
all wondering and guessing. We seem to have reached 
that condition of things so aptly described in Holy 
Writ: “Yet once more I shake, not the earth only, but 
also heaven.” We had supposed that if one thing was 
settled it was a four-years’ college course; but one presi- 
dent now tells us that the degree of bachelor of arts 


241 


242, RELIGIOUS EDUCATION ASSOCIATION 


should be conferred on the sophomore, while another of 
equal wisdom tells us that the absurdity of this proceed- 
ing is perfectly apparent to anyone who ever saw a sopho- 
more. Another president, with a tact equal te his great 
constructive ability, tells us that the sophomore, if he 
may not be a bachelor of arts, is at least worthy to be an 
associate. 

Now, what shall we do amid these new movements? 
There is one thing that can be recommended, and that is 
to get together and fight it out among ourselves. 

In the same manner the work of religious education 
calls for such preliminary discussion. We learned last 
night some of the difficulties in Sunday-school work; the 
introduction of a graded system is not easy. There are 
still more difficult problems connected with the applica- 
tion to the work of our public schools of principles in 
which we all believe. Just how this problem is to be 
approached, just what recommendations can be made, is 
matter for careful deliberation. 

For one, I am not willing to start with the assump- 
tion that all we have done is wrong and must be over- 
turned. I believe there is a great deal of religious work 
now being done in public schools which is not generally 
recognized. I am not willing to accept the epithet 
“godless” as properly applicable to any part of our edu- 
cational life. We are a Christian nation, born out of the 
struggles incident to the establishment of a Christian 
civilization, and we have not yet sold our birthright. 
The teachers in our public schools are generally of 
strong ethical bent, and are frequently enthusiastic in 
positively religious work. With caution and with wisdom 
this Association should work out a plan by which all our 
educational system, public as well as private, may be 
used for applying the highest ideals of individual culture 
and character. This we must do without rudely or 
roughly disturbing present conditions. Our coming 


DISCUSSION 243 


should be not with whirlwind, with tempest, or with 
earthquake, but gently, like the rising of a new star, or 
the breaking of a new day. 

But, further, we need this Association as a stimulat- 
ing influence. The driving power of the world is not in 
logic, but in sentiment; it does not rest in the head, it 
rests in the heart. Men act because they feel, not 
merely because they know. While we need ideas, we 
need more than ideas, and we must touch the springs of 
power. This we can do through this Association: 

In American life I believe in the supremacy of public 
opinion. What the people want, generally they get in 
the course of time. Public opinion has made our govern- 
ment, and has given shape to every enterprise now in 
operation. Private initiative started our general educa- 
tional system; then it was taken up by the state. We 
hope, therefore, through an organization of this kind, to 
touch the public heart and to move men who are ready 
to do something great by showing how it can be done. 

It seems to me, friends, that we have reached a time 
when everything is ripe for this movement. What means 
this gathering here, surpassing the expectations of its 
most interested promoters, but this, that the whole 
atmosphere is charged with this idea, that teachers and 
leaders all over our country are ready to do their part? 
This sentiment now needs crystallization. I recognize in 
the movements of history God’s providence, and it is 
not irreverent— it is but facing the facts—when I say 
that in this gathering, and in the work that is held out 
to us to do, we may see God’s hand leading and point- 
ing us to an opportunity that should mean to us a sacred 
obligation, 

He has sounded forth the trumpet that shall never call retreat ; 
He is sifting out the hearts of men before His judgment seat; 


Oh! be swift, my soul, to answer Him! be jubilant, my feet! 
Our God is marching on. 


244 RELIGIOUS EDUCATION ASSOCIATION 


REV. EDWARD A. HORTON, D.D., 


PRESIDENT UNITARIAN SUNDAY SCHOOL ASSOCIATION, BOSTON, 
MASSACHUSETTS 


That the ideals we have inherited should lose their 
power is the great peril of our Republic. The lack of 
vitalized intelligence and rational enthusiasm constitutes 
the most serious danger to religion. 

What can such a movement as this do to meet this 
situation and safeguard the future? 

Our sessions have thrown light on both aspects. What 
we plan and what we together with noble enthusiasm 
resolve to do, concerns the civic and the religious welfare 
of our American civilization. Nothing less than this is 
the scope of our proposed organization; and nothing less 
than this is the goal of our ultimate activity. 

Whatever may be adopted as the formal and organized 
expression of our intentions will be simply the agency 
for working out loftier conceptions. These dynamic 
purposes must be clearly understood. I venture to men- 
tion four dominating thoughts: 

1. We must aim at closest co-operation with the public- 
school system. The free schools of America are justly 
our pride. They liberate, they stimulate, they equip. 
Our national life in its entirety is molded by their influ- 
ence. 

But we, as a people, have trusted too much to smart- 
ness and to mental acumen. Knowledge is a tool whose 
sharp edge cuts for good or evil. What the young 
people need is a right spirit, a sensitive conscience, a deep 
reverence. The ignorant man is helpless in face of 
modern duties; but the educated man may become a foe 
to mankind. His scholarship may turn to cynicism; his 
erudition serve as a toy for dilettante or selfish pleasure. 
This movement calls on the church and Sunday school 
to bestir themselves; to sustain with vigor that enno- 
bling relationship to life and character which belongs to 


a 


DISCUSSION 245 


them. They must come to the front, and rise to that 
sense of responsibility which shall aid in creating a bet- 
ter civilization. In doing this the public schools can 
furnish suggestions for our educational work in religion, 
and religion can enrich and complete the instructing 
capacity of the teacher, professor, and academic leader. 

2. The new organization must give the Bible fresh 
power and significance. As President Rhees well said, 
the Hebrew and Christian Scriptures are the natural text- 
book of our race in religious matters. The twentieth 
century already beholds a marvelous growth in the study 
and exploration of the Bible. The solemn necessity is 
laid upon us of rendering these sixty-six books in terms 
of noble and adequate interpretation. This work cannot 
be done by the ordinary means of public education. It 
cannot be accomplished by the home alone, for the 
American family is engrossed and burdened with life’s 
cares. It cannot be wrought out by any one school of 
theologians or by any single denomination. This mighty 
undertaking waits for its consummation at the hands of 
many men and many minds, at the hands of a catholic, 
truly Christian body, forming a vast reservoir of truth 
and energy. 

The ordinary Sunday school is waiting. The help it 
so sorely needs must come from such a source as this 
which conserves the old, welcomes the new, and speaks 
with the authority of consecrated scholarship. 

3. This movement must establish wiser, more effective 
relations between organized religion and society. The 
gospel of Jesus has been well called ‘‘the enthusiasm of 
humanity.” Amid the discontent and restlessness of our 
time, questions that are full of dire portent find in this 
spirit their solution. Where we enlarge the scope of our 
Sunday school we guard our children against the gross 
selfishness, the bitter misunderstandings, the rank injus- 
tices of society, 


246 RELIGIOUS EDUCATION ASSOCIATION 


The mercantile world is full of opportunities for 
character-building. Integrity, honor, generosity, man- 
hood are formed in the stress and storm of the world’s 
busy marts. But the grandest types of human character 
are found in those who obey the inspiration of an inward 
and higher law. 

Statutes are necessary to good government. They are 
the legal landmarks which indicate progress. But only 
when public opinion rises to commanding force can jus- 
tice attain to righteousness and the law expand into the 
gospel. 

Such a movement as this is timely. It reinforces the 
cause of brotherhood and promotes social readjustment. 
Directly or indirectly, it inevitably does this work; for 
moral and religious education cannot be advocated and 
developed all over our broad land with any other result 
than a truer, kindlier, more Christlike consciousness, 
permeating and leavening every human relationship. 

4. We aim to strengthen the church and to rally the 
forces of organized Christianity. Belief is essential to 
the victorious. A new Puritanism is dawning on the sky 
of our century, We are building as of old on the granite 
of conviction. Too long has reaction been at its deadly 
work. The American people thought they needed less 
religion. They really need more religion. 

Many good souls are living on their spiritual inheri- 
tance; many thoughtless individuals are in debt wholly 
to a religious momentum from the loyal and saintly men 
and women of the past. Weare on the eve of a great re- 
ligious revival. Such an Association as this, embodying 
representatives from nearly all our states and from beyond 
our borders, must inevitably exert an immeasurable influ- 
ence. Stirred into awakened life, the home, the Sunday 
school, and the church will together convince the people 
of the transcendent need of religious convictions, from 
which spring joys for the present and hope for the future, 


DISCUSSION 247 


Am I portraying a utopian scheme, or am I speak- 
ing to reasonable expectations? I deeply believe in the 
possibilities enumerated. Let us all believe deeply, hope 
largely, expect mightily; then will that enthusiasm be 
created which is always the pledge and promise of all 
great transactions. 


REV. CASPAR W. HIATT, D.D., 
PASTOR EUCLID AVENUE CONGREGATIONAL CHURCH, CLEVELAND, OHIO 

The scope and purpose of this movement, affecting 
and cohering so many and mighty and seemingly unre- 
lated interests, is the scope and purpose of the ocean, 
which drinks upall the streams that splash from hills and 
pour through plains, but gives them back again in rain 
for the harvest and tonic for the health; which seems to 
divide the continents and archipelagoes, but really holds 
them in its embrace and binds them together again by 
shining and convenient and eternal paths. I confess that 
the immensity of this undertaking embarrasses imagina- 
tion and almost staggers faith. Moreover, it affords 
abundant room for criticism by those would-be defenders 
of established order, the mildly optimistic pessimists, the 
severely radical conservatives, who love yesterday more 
than today, and would rather preserve an antiquity than 
expand a future. There will always be a contingent of 
people who will be unable to travel the distances of this 
movement, people who wear no seven-league boots— 
have no intellectual stride. These friends may be de- 
pended upon to give this organization a name. They 
will call it Jacob the supplanter, or Joseph the dreamer, 
or Ephraim the unturned cake, or Jeshurun the kicker, 
or some other interesting thing. 

But Jacob the supplanter it cannot be. Let no man 
despise the tuition and institution of past days. We 
remember that these have made us what we are. The 
old tuition gave the world the mighty movements epito- 


248 RELIGIOUS EDUCATION ASSOCIATION 


mized in the names of Carey, Moody, Williams, Asa_ 


‘Bullard, William Booth, Frances Willard, and Francis 
Clark. It dotted the frontiers with Sunday schools 
which later grew to churches, it plowed the seas with 
mission ships, it planted the cross,in farthest lands, and 
saturated and sanctified the soil with the blood of martyr- 
dom. We cannot hope to distance such achievements. 
They are the wonder-working of God in spite of imperfect 
agencies. We can only hope to furnish a better instru- 
ment. We seek to present a new bottle for the new wine 
of truth crushed from the vintage of God’s dual word — 
the history of providence and the providence of history. 

Again: I am impressed that this is not so much an 
organization as a movement. It may be styled impracti- 
cal because it does not furnish a perfect fit for all the 
particular exigencies which will arise to the end of the 
chapter. It will be stigmatized as immature, an un- 
turned cake, Let us be profoundly thankful that this is 
so. There is room left for development. Ready-made 
garments never exactly fit, whether a shoe for the foot 
which advances, a glove for the hand which achieves, or a 
hat for the brain which thinks. And we may expect 
that the stretcher and the soapstone will need to be in 
evidence before this idea will fit to everything. John 
Locke sent a ready-made government by ship to Caro- 
lina, but it did not fit. It took Plymouth, and Boston, 
and the House of Burgesses, and Philadelphia, and Meck- 
lenburg, together with Lexington, and Yorktown, and 
King’s Mountain, before the stars and stripes were per- 
mitted unvexed to beautify these western heavens. I am 
impressed with the thought that we are not today fram- 
ing a perpetual constitution, but writing a declaration of 
independence from old traditions. If our cake is but 
half-baked we can turn it over and cook it on the other 
side. The constitution with its particulars and amend- 
ments will come later, but we may say with Franklin, 


—_ 


DISCUSSION 249 


that the emblem on our speaker’s chair is of a “rising 
and not a setting sun.” 

In other words, this is the inauguration of a new day. 
I do not believe that it will be a day of nonsense. This 
Convention is not an idle dreamer’s toy. This under- 
taking is not for the exploiting of any fad, not even so 
attractive a fad as the impossible uniformity of denomi- 
nations in name and creed and polity and purse. This is 
not a movement to change the name of Paul to Peter, 
nor to make David sit down witha new song entitled 
Lamentations, nor to invite Jeremiah to join the Salva- 
tion Army. There are even better things than that. We 
are after something which could never come out of a 
single school of thought, but will come out of this 
voluntary confederation of great free-hearted servants of 
the truth, from all the religious territories, who are so 
enamored of the cause that they have forgotten for the 
time the color of their denominational stripes—and that 
something which this movement will achieve is not 
uniformity, but unity, the answered prayer of Jesus Christ. 

I exult in this awakening because it promises an era 
of common sense in biblical and ethical tuition all along 
the line. The day is dawning when the Noah’s ark 
excursioning of our Sunday schools across the surface of 
revelation, leaving us too often stuck on some inconse- 
quential Ararat, will be exchanged for humble walks 
with the truth of God sown on solid ground, through 
pastures, by streams, and upon the tops of perspective 
hills; a day when the jigsaw treatment of the Scripture, 
which fills our secular and religious press with so much 
of foolish lesson commentary, will be displaced by the 
work of hewers on the Lebanon of God’s word, shaping 
noble timbers for the temple of belief, while the jigsaw 
man retires to the woodshed where he belongs; a day 
when the limp-back Bible with its geometrical red 
lines, its apocalyptic art gallery, and its topography of 


250 RELIGIOUS EDUCATION ASSOCIATION 


heaven, will give place to a stiff-back Bible—stiff with 
accuracy and sanity and practicality; a mew day when 
the crass literalism which makes an even valuation of 
every word in King James’s version will vanish, and we 
shall no longer choose pious and fraternal watchwords 
for great religious movements from the lips of Jacob and 
Laban who mutually agree that God shall be the umpire 
to watch over them lest they do some cheating while 
they are ‘‘absent one from the other.” In fine, we hail 
this enterprise as a means of declaring the height and 
depth and length and breadth of that revelation from on 
high—a revelation tall enough for an angel standing in 
the sun; deep enough for the spirits shut in prison; long 
enough to suit the timeless beatitude and golden rule and 
universal prayer; broad enough for the activities, the prob- 
lems, the conscience, the reason, and the destiny of 
mankind. 


PROFESSOR GEORGE W. PEASE, 

HARTFORD SCHOOL OF RELIGIOUS PEDAGOGY, HARTFORD, CONNECTICUT 

It has been evident for some time that there existed 
a real need for a new national religious organization, 
planned on broad lines and definitely committed to the 
scientific spirit and method in dealing with the problems 
of religious education. I therefore hail this new move- 
ment, of which this Convention is the first organized evi- 
dence, as one of remarkable promise. The conditions 
are unusually favorable for the success of such a move- 
ment, for there is a widespread and growing desire on 
the part of a large minority of those engaged in the work 
for something better in the way of ethical and religious 
instruction and training for the children and youth of our 
land than is at present available even in the best Bible 
schools, the Young Men’s Christian Associations, the 
public schools, and other organizations that provide for 
such instruction. 


- 


DISCUSSION 251 


But if the proposed organization is fully to accomplish 
its possible educational mission, its scope must be broad 
enough to bring it into relationship with all existing 
organizations and agencies that do educational work, and 
with those that may be born in the future —for in this 
age of organization some new scheme of co-operative 
effort is liable at any time to be presented to a long-suffer- 
ing public —that those organizations and agencies that are 
already struggling with the problems of religious educa- 
tion may be inspired and helped, and that all others may 
be led to incorporate into their work the religious element, 
for education without the distinctively ethical and reli- 
gious elements is hopelessly incomplete, and even, to an 
extent, dangerous. 

In the address to which we have just listened, among 
the many educational agencies there enumerated with 
which the new organization must come into close and 
helpful relations, there are three that define themselves 
somewhat sharply in my mind as of special importance 
at the present time, namely: the home, the Bible school, 
and the theological seminary; and of these three I desire 
to speak more particularly of the Bible school, an agency 
for religious education in which I am deeply interested, 
and to indicate, very briefly, one purpose which the new 
organization should clearly set before itself and to which 
it should for all time tenaciously hold. 

If we study carefully the Bible school in an attempt 
to answer the question, ‘‘What makes the Bible school 
a success ora failure?” I think we shall find our answer, 
in the last analysis, in one word, the ¢eacher. The teacher, 
the average teacher of the average school, is undoubtedly, 
as described last Tuesday evening, of limited knowledge of 
the art of teaching, but with an unbounded fidelity to the 
trust imposed upon him, with a seemingly irrepressible 
enthusiasm for the cause which has sustained him in the 
past and spurred him to render for these many years a 


252 RELIGIOUS EDUCATION ASSOCIATION 


voluntary service to the church, the results of which can 
never be measured or weighed by material standards; 
and with a wonderful consecration of self to a task which 
in many cases is a thankless one, and to a work con- 
sidered by many educators as beneath their notice and 
only spoken of with a covert sneer. The Bible-school 
teachers, in the face of such indifference, and even of 
hostile criticism from those who should have been their 
friends and guides, have persevered in their work and 
have accomplished much—not because they were expert 
teachers, for they were not, but because they were edu- 
cators in the sense that they caused the spiritual life in 
their pupils to germinate, to flower, and to produce the 
fruitage of Christian character. 

The teacher of the Bible school is today one of the 
strategic points, if not the strategic point, in the present 
situation. He has done well, though working largely 
without the help that might have been given to him, and 
that should have been given tohim. And I believe that 
it will be the purpose of this new organization to give to 
him in the near future this needed and possible help. 

One needs at times the perspective that distance gives 
to see things in their right relations and right propor- 
tions. The French commissioner of education sent over 
by his government at the time of our Columbian Exposi- 
tion reported to his government upon his return that one 
of the greatest moral forces in the United States was the 
American system of Sunday schools; this is in reality a 
tribute to the faithful and earnest, though often unskilled, 
teacher. 

But the future holds larger and better things in store 
for us than were ever dreamed of in the past, and that 
these larger and better things may be realized in the 
lives of the generation that is growing up before us, we 
need not only the earnest, consecrated teacher, but the 
teacher with an adequate conception of the character and 


DISCUSSION 253 


the importance of his work, and with some training for 
his difficult task. The new organization must not only 
inspire the teacher to increased activity through the 
presentation of high ideals, but must supply that which 
at present is lacking—strong, definite, inspiring leader- 
ship, and not leave him to work out his own salvation in 
fear and trembling. It will not do for the proposed 
organization to stand above the teacher and simply 
approve or disapprove the work he does, but it must 
furnish him with guiding principles for his work which 
shall stimulate him to undertake larger and better things. 

What then shall be the purpose of the new organiza- 
tion with reference to the Bible-school teacher? 

1. The Bible-school teacher should be helped to 
secure a proper equipment for his work. While it might 
not be wise for this new Association to prepare any 
course of study for teachers, a committee on teacher 
equipment could be appointed whose duties would be to 
arouse a greater interest among the teachers in their 
work; to suggest, possibly, various reading courses suit- 
able for teachers in the several departments of Bible- 
school work; to co-operate with summer schools, Chau- 
tauqua assemblies, and teachers’ institutes where instruc- 
tion in the principles and methods of religious education 
is given; and in every way possible to seek to meet 
the present need for a larger body of well-equipped 
teachers. 

2. The Bible-school teacher should be helped in his 
study of the lessons which he is to present from Sunday 
to Sunday, and in this direction a committee on reference 
literature could render very efficient and much-needed aid. 
The wide-awake, progressive teacher wants something 
more than is given him in the average lesson-help, and 
such a committee, by preparing carefully annotated lists 
of the most helpful books on the subjects of Bible study 
and religious education, with somewhat longer reviews of 


254 RELIGIOUS EDUCATION ASSOCIATION 


the more important ones, would meet a real need and do 
much to advance the cause of better religious instruction. 

3. The Bible-school teacher needs today a better 
curriculum. While it is true that a good teacher will do 
creditable work with a poor lesson system, and while a 
poor teacher will fail even with a good system, it is also 
true that a good teacher will do the best work with a 
properly prepared series of lessons. 

There is a growing dissatisfaction with the present 
uniform system of lessons, and the demand for a graded 
series is becoming more wide-spread and insistent. 
While I do not believe it should be the purpose of this 
new organization—for the present at least—to attempt 
the preparation of such a graded series, it might under- 
take a study of the whole question, and as a result of 
such study indicate the principles which should govern 
in the preparation of a pedagogic course of study for the 
Bible school, the subject-matter to be included in such, 
and the methods of presentation best calculated to pro- 
duce the desired results. To such a committee on curricu- 
lum might also be assigned the questions of text-books 
and published courses of study, they to furnish from 
time to time critical opinions of the value of such from 
the standpoint of modern thought. This procedure 
would stimulate and guide those who are at work on 
Bible-school curricula and hasten the time when the 
teacher would be provided with a graded series of lessons. 

4. The Bible-school teacher in the average school 
needs a better environment in which to work. Many of 
our schools are poorly organized and badly managed, and 
as a result the teacher is compelled to work in an envi- 
ronment which interferes seriously with his efforts. 
Pastors and superintendents realize the unfortunate con- 
ditions existing, and are searching for those forms of 
organization and methods of administration that shall 
give the proper teaching environment and make their 


DISCUSSION 255 


schools schools in fact as well as in name. A committee 
having in charge the questions that center about organ- 
ization and administration could at this time render very 
efficient help. 

In these four ways some of the more urgent needs of 
the teacher could be met and a greatly needed service 
rendered, with immediate and permanent results. 


REV. ALBERT E. DUNNING, D.D., 
EDITOR “‘ THE CONGREGATIONALIST,”’ BOSTON, MASSACHUSETTS 

The mechanism of this proposed organization has 
been forecast in the address to which we have listened 
this morning. The spirit of it has been manifested, to 
the grateful satisfaction of those who hope for the grow- 
ing unity of Christians. God has made a revelation of 
himself and of his will here as clearly as ever he has 
done through an assembly of his children, and the 
record of it will abide. 

But the language in which the revelation has been 
made, and in which its bearings on human conduct and 
on society have been discussed, will be new to a vast 
multitude of people to whom we wish the message to 
come as a divine inspiration. I have attended Sunday- 
school conventions of every sort for more than a score 
of years. I have not heard in any of them a loftier 
strain of Christian faith, nor felt a deeper sense of a 
great mission to men, than I have heard and felt here. 
But the form of expression is that of a new era. 

That religion is not a separate or separable portion of 
education, but that in its truest sense education is reli- 
gion; that the child has in him by inheritance the prin- 
ciple of life of his Father, and that the law of growth is 
to be known and used to bring him into the likeness of 
his Father, in whose image he was begotten; that the 
end of education is the making of the man what it is in 
him to become and what he ought to become; that the 


256 RELIGIOUS EDUCATION ASSOCIATION 


oracles of God are to be interpreted in accordance with 
our knowledge of those who uttered them, of those to 
whom they were uttered, and of their environment— 
these and other things familiarly spoken of here are as 
yet outside the range of thought of some millions of our 
fellow-countrymen. 

To translate these truths into the vernacular, to do 
this work patiently, prayerfully, joyfully, conscious that 
it is a task worthy of the highest and most cultivated 
powers, is the work before this projected Association. 
This movement cannot be theological or sectarian. It 
must appeal for co-operation to the religious sense in 
men, to the sense of personal responsibility to God, to 
the necessity for worthy standards of righteousness 
essential to peaceful social and civic life, to national 
progress, and to the fulfilment of human ideals. We 
need to enlist all classes, teachers and pupils, parents 
and children, pastors and congregations, as well as 
authors, editors, and legislators. Our appeal is to every- 
one who would set a divine ideal before himself and his 
fellow-men. 

The Sunday school is one, and but one, of the 
schools of religion. The home is another not less 
important. These are schools without the curricula or 
discipline of schools. We can no more limit religious 
teaching to trained teachers than we can limit parent- 
hood to men and women who have graduated as kinder- 
gartners or as trained nurses. Our business must be 
carried on by taking the untrained, though not unconse- 
crated, into partnership to train the coming generation. 

The Bible is the supreme, but not the only, text- 
book. God is revealing himself now, always has been 
revealing himself; and the record of his revelation, 
wherever it is found, is the legitimate record to study. 
Our work is to show how the historic facts of religion 
and its abiding principles are to be taught to all sorts 


DISCUSSION 257 


and conditions of men—to the unfolding mind and sen- 
sitive spirit of the child, to the expanding life of the 
youth, and to the mature mind. 

No opportunity is given me here to suggest methods 
for doing this great service. But multitudes of earnest 
souls are looking to this organization to set them to 
work, and to tell them how to work more effectively 
than they are now doing. This cannot be done by a 
convention. It must be done by committees so con- 
stituted as to work together and to cover the whole 
field. Some practical direction should be given soon, 
which the people can understand, and can put into 
practice. 

And under the guidance of God we may confidently 
expect the co-operation of the great majority of the 
churches and of our fellow-citizens of every name in the 
splendid task of guiding the religious education of the 
rising generation of the American people. 


INFORMAL DISCUSSION 


M. C. HAZARD, Pu.D., 


EDITOR CONGREGATIONAL SUNDAY SCHOOL PUBLICATIONS, BOSTON, 
MASSACHUSETTS 


One of the wisest utterances that I know of in rela- 
tion to such a meeting as this was the one concerning 
the scope of the Convention as outlined in the circular 
that reached us who were to come here. This is paral- 
leled by the utterances of President Harper in his paper 
this morning. Progress is assured, and no one feels any 
more gratified at that than do I. But there have been 
some pessimistic utterances concerning things as they 
now are, and I wish for a moment to speak in relation 
to them. A physician who succeeds very carefully 
diagnoses the disease before he prescribes for his patient. 
He does not make out the disease to be worse than it is 
—unless he wishes to prolong his visits for the sake of his 
fees. 

We are here a convention of doctors. You will 
understand the allusion when I say that in this Conven- 
tion with a stone you could more easily hit a doctor than 
aman. The principal patient that we have here before us 
is the Sunday school, and from some of the utterances you 
would suppose that the condition of the patient is worse 
than it is. Now, according to what has been said by 
some, it should present a peculiarly helpless and anemic 
condition; but, instead, it exhibits an inappropriate 
amount of vigorous activity. There is a good deal to be 
hoped for still from the Sunday school as it is, and it is 
because there is a great deal to be hoped from it that we 
can be assured somewhat of the future. But those who 
expect that by the introduction of a new system of les- 
sons there will be a great change, an immediate change, 

258 


INFORMAL DISCUSSION 259 


will be disappointed. There is no instruction-in-the- 
Bible-while-you-wait plan that will ever be successful. 

There is one thing that I believe, and that is that the 
International Lesson system will respond to the demand. 
I went out of Chicago some years ago on a morning 
train—and it is one of the delightful things in Chicago 
that there are trains to go out of it—when I read of the 
peculiar case of a man who was the victim of what the 
physicians called ‘delayed sensation ;”’ that is, you could 
prick him with a pin, and there would be an appreciable 
time before he could feel the prick. Now, you Doctors 
of Divinity know what that is. You have preached to 
your congregations and tried to reach the conscience, 
and you have probed, and probed again and again, 
and you have not attained any response for some time. 
You were speaking to victims of ‘‘ delayed sensation.” 
That was the trouble at Denver The appeal for an 
advanced course was not then responded to; but its 
force, I am assured, has by this time been felt, and the 
next convention, in 1905, will grant what we want. It 
is merely a case of ‘‘ delayed sensation.” 


FREDERICK C. MOREHOUSE, 
_ EDITOR “THE LIVING CHURCH,” MILWAUKEE, WISCONSIN 

My appearance on this platform was as totally unex- 
pected ten minutes ago as anything could have been, and 
I think it is an illustration of the bad effect of environ- 
ment. I got into an environment of people who had the 
habit of talking, and I caught it. 

There are just two things that I shall try to say, 
because these may be helpful in drawing up the scheme 
for future work. The first is, not to start with the idea 
that we are going to agree in a week on one particular 
plan. It has seemed to me that the tendency of the 
- speakers was that so-and-so is undoubtedly the best way 
to do our work, and while we may not agree on this 


260 RELIGIOUS EDUCATION ASSOCIATION 


today, we are pretty apt to agree tomorrow, after we 
have thought of it a little more. This organization, if it 
is really to be helpful and to be a success in the work, 
should not attempt to draw lines for work upon one defi- 
nite and only mode of work; that is to say, the best 
results can be obtained in the first instance by codifying 
and digesting the material already in existence. It is 
the bane of religious organizations, of Sunday-school 
institutions, and the like, that the temptation is to start 
out by producing something new. 

I knew some time ago an organization for Sunday- 
school work in the East that began by appointing a 
committee to get up from the start a new course of text- 
books that was to cover every conceivable line of thought 
in connection with religious work. They appointed 
their committee, consisting of more or less eminent men, 
and that committee actually did the work and published 
the text-books, and I think it would be difficult to find a 
more useless series than was the result. Why? Because 
great books are not produced in that way. A committee, 
to begin with, is the very worst thing to produce a work. 
The man who has the work at heart can produce it, but 
a committee foreordained cannot. So then, if we take 
for our first idea the thought of collecting what is already 
in existence, and issuing a list of them perhaps on a 
digested plan, saying that if you want graded systems of 
such and such character, you will find this and this 
already in existence, that will be the first work to be 
done. 

The second work is to find a pivotal point, if possible, 
in the instruction to be given. What is the chief thing, 
the essential element, in Bible teaching? Iam not here 
to tell it, but if you can, by correspondence or otherwise, 
obtain a consensus of opinion as to what, from Genesis 
to Revelation, is the pivotal point of the Bible, and can 
then get that into circulation, you will find that much 


INFORMAL DISCUSSION 261 


better results will be achieved in Sunday-school work. 
Let me suggest here such a work as Professor Butler’s 
How to Study the Life of Christ—not because there may 
not be limitations to that work, but because it shows an 
attempt to grapple with that subject, to lay your finger 
on the exact point that is the pivot of your teaching. 


REV. CHARLES W. PEARSON, 
PASTOR UNITARIAN CHURCH, QUINCY, ILLINOIS 

I wish to say a word to this great Convention, and I 
am embarrassed in doing so, because I do not feel at lib- 
erty to say the thing that is most in my mind. [Cries 
of “Say it! say it!’ ] 

Well, under this authorization I will say it, and I say 
it in all charity. When a watch-spring is broken, the 
great thing to do to make the watch go is, not to polish 
the case, but to get a new main-spring. I believe that, 
so far as there is any paralysis in the Christian church 
today, it is due to an incredible theology. What we 
need is to get down to the basis of what we really 
believe. You know the little girl defined faith as 
“believing what everybody knows is not true.” Now, I 
will not say anything more on that particular line. 

There is a beautiful motto of the Evangelical Alli- 
ance: “In things essential, unity; in things non-essen- 
tial, liberty; in all things, charity.” It is a very 
appropriate sentiment for this day, the birthday of Abra- 
ham Lincoln, who uttered that great parallel sentiment: 
“With malice toward none, with charity for all, with 
firmness in the right, as God gives us to see the right, 
let us go forward.” 

This Convention is too large and too heterogeneous, 
and the time of its sessions quite too short, for it to 
define a program in detail for Christian belief or Chris- 
tian action. We may, I trust, at any rate all believe in 
the creed of Jesus: ‘‘Thou shalt love the Lord thy God 


262 RELIGIOUS EDUCATION ASSOCIATION 


with all thy heart, and with all thy soul, and with all thy 
strength, and with all thy mind, and thy neighbor as 
thyself.” 

John Wesley, in the early days of Methodism, used 
to ask his fellows: ‘What shall we teach this year?” 
Not meaning what new truth was there, but what truth 
needed special emphasis at that time. I should like to 
suggest to this Convention another, a second text: 
“The letter killeth, but the spirit giveth life.” We must 
appeal from the past religious consciousness to the pres- 
ent religious consciousness. We measure wheat by 
bushels; we measure cloth by yards; but when we meas- 
ure the distance of fixed stars we have to take the 
diameter of the earth, or even, still better, the orbit of 
the earth, as our parallax. If we are to measure the 
Bible, we must do it by the greatest measuring rod there 
is—by all science, by all history, and, most of all, by 
conscience, the present religious consciousness illumi- 
nated by the Holy Spirit. 


REV. PHILIP STAFFORD MOXOM, D.D., 

PASTOR SOUTH CONGREGATIONAL CHURCH, SPRINGFIELD, MASSACHUSETTS 

I should not appear a second time upon this platform, 
but there is one word I should like to say. The minister’s 
wife was late to church—a very unusual thing. She 
came to the door, and, as she saw the people coming 
out, she said to her husband: ‘What, is it done?” He 
replied: ‘‘No, my dear, it is said; it remains to be done.” 

It will be somewhat so when we close this Convention. 
And yet this will not be wholly true, for the true thing 
said is an achievement, it becomes a solid fact of which 
men must take account in the world; and it will be so 
here. 

Now, the one suggestion I have to make is that we 
pastors, when we go home, go simply to tell the people 
about this Convention. Every man is full enough of it 


INFORMAL DISCUSSION 263 


to speak effectively and instructively with only a little 
preliminary meditation—which he can find on the rail- 
way if he has to go as faras I do. And he can do this, 
whatever may be his congregation; because, in the first 
place, this movement is progressive, it is a forward move- 
ment. Second, because it is conservative; that does not 
mean that it is a backward movement. If you stop to 
think of it, there is really nothing conservative in this 
world that is not alive. We have been in the habit of 
calling dead things conservative, but death is dissolution ; 
a graveyard is not a conservative place, save for the 
tombstones. The vital thing is the conservative thing, 
and this thing is alive; it is at once progressive, and 
conservative of all that is good in the past. Third, 
because it is comprehensive. I think if I had had a doubt 
about the modern inspiration of the sincere man, it would 
have been removed by the consideration of this one fact 
of the marvelous comprehensiveness of this scheme with- 
out being at all vague or mystic. It sweeps the circle; 
there is room enough in it for everybody to work. 

And, then, in the fourth place, it is co-ordinated. 
This is what we have needed. We have our brain fia- 
ments, multitudinous brain filaments, but they are all at 
odds. Now we are bringing them together for coherent 
thinking, for definite purpose, for the great result of 
achieving in human society the kingdom of God. I 
believe it is a time for devout and humble thanksgiving 
for this movement. 

REV. A. WELLINGTON NORTON, LL.D., 

PRESIDENT SIOUX FALLS COLLEGE, SIOUX FALLS, SOUTH DAKOTA 

I should like to say a word of hopefulness on this 
occasion. Although at present at the head of a denomi- 
national college, my earlier years were occupied with 
questions touching the supervision of the public schools, 
and I believe that there is no institution in our land that 
is of more vital importance than the public school. 


264 RELIGIOUS EDUCATION ASSOCIATION 


The home has been assumed to exist everywhere, but 
in fact the homes are not so numerous as the places 
where people stay over night. Then also there are five 
days in the week in which the child is directly under the 
influence of the teacher in our public schools, and this 
makes the public school very important. We should 
remember that the question in the public school is not 
between religion and non-religion, but between religion 
and ir-religion; there must be one or the other. 

I am sure, from my knowledge of the training of 
teachers throughout this country, that there is a broader 
outlook and a greater hopefulness than our speakers 
yesterday, it seems to me, expressed. There is not a 
man who has the responsibility of training teachers 
but gives a broad outlook upon this very question that 
we have before us. Let me indicate the outlook that is 
given to those teachers: The school is an institution 
whose object is the betterment of human life, physically, 
intellectually, and spiritually. Have we any broader 
outlook than that here this morning? It seems to me 
not; and these impressions, made on the thought of our 
teachers in all the training schools, may be transferred 
to the pupils by the inductive teaching of morals. That 
I know is feasible, because I have seen it tried over and 
again among students three-fourths of whom were Roman 
Catholic. By skilful teaching the great ethical principles 
of the Bible may be developed in the children’s minds, 
such as: “All things whatsoever ye would that men 
should do to you, even so do ye also unto them;” and, 
‘Thou shalt love thy neighbor as thyself.” The public 
schools are ready for a work of this kind—not the teaching 
of theology or dogma, or putting mottoes on the walls, 
but the bringing forth in the human heart of that truth 
which the human heart always recognizes, namely, God 
and his love. ‘ 


INFORMAL DISCUSSION 265 


DIRECTOR EDWARD O. SISSON, 
BRADLEY POLYTECHNIC INSTITUTE, PEORIA, ILLINOIS 


What we want is co-operation; and the greater con- 
stituent of co-operation is not a common aim, usually, 
but mutual sympathy. The common aim is more easily 
had than the sympathy. The present conflict in religion 
is not a conflict between denominations, but rather that 
struggle which has sometimes been called ‘‘ the conflict 
between religion and science,” in other words, between 
that human activity which aims at testing facts, which we 
may call science, and that which aims at applying facts 
to life, which we may call religion. Now, the man who 
has given his attention largely to testing facts is likely.to 
feel, unjustly, some contempt for the emotional or reli- 
gious nature. And the man who has given his attention 
more largely to applying facts to life, to religion and 
emotion and sentiment, is likely to feel—and in many 
cases does feel, as we all know —a great deal of suspicion 
of the man of science. 

It seems to me that the greatest hope of this Conven- 
tion is to bring these two spirits into unity; to show the 
man of science that to test facts without applying them to 
life is dilettantism and sloth; and to show the religious 
teacher that to apply ideas to life without testing them 
is giving to the patient poison out of a bottle labeled 
‘‘medicine.”’ 


REV. C. R. BLACKALL, D.D., 


EDITOR OF PERIODICALS, AMERICAN BAPTIST PUBLICATION SOCIETY, 
PHILADELPHIA, PENNSYLVANIA 


This Convention has been a series of surprises. When 
I came to Chicago to attend its meetings, I supposed 
that if we had two or three hundred people who would 
come together to consider the great questions pro- 
pounded, we should count it a great success. My first 
surprise was in the Auditorium, when I looked out upon 
that vast congregation; my second surprise was yester- 


266 RELIGIOUS EDUCATION ASSOCIATION 


day, as I came into the morning session; my third was 
in the afternoon session, and my fourth in the evening 
session. A further surprise in regard to this Convention 
is that, as in the Denver International Sunday School 
Convention there was an absence of the elements which 
in so large degree form this Convention, we have had 
present so large a number of the representative and influ- 
ential educators of this country. 

I desire to warn this Convention of a possible danger: 
there will inevitably be a decided difference of opinion in 
regard to what has been done and what the new organi- 
zation proposes to do, and I plead in all sincerity that 
the management shall be willing to go a little slow, if 
necessary. As President Harper well said this morning, 
we cannot revolutionize— he did not say these precise 
words but that was the import, as I understood him — we 
cannot revolutionize this world in a very few months; we 
might as well understand that we must work for the 
future rather than for the immediate present. If we do 
that, if we are willing to take one step at a time, and not 
overstep our ground, we shall make greater progress 
than if we attempt to cover the whole field at one stride. 

This, then, is my appeal to the Convention, that it 
shall be in large degree conservative, to wait and to 
abide its time, to expect that there may be misappre- 
hension —and not only misapprehension, but sometimes 
misstatement with regard to the purpose of the Conven- 
tion and its outcome; and that we abide God’s time for 
the successful accomplishment of what I believe he has 
set this great body to do for the advancement of Bible 
study in this country. 


SIXTH SESSION 


PRAYER 
REV. ERASTUS BLAKESLEE, 


EDITOR “BIBLE STUDY UNION LESSONS,” BOSTON, MASSACHUSETTS 

We thank thee, our Heavenly Father, for this Con- 
vention. We thank thee for the spiritual power with 
which it has been pervaded, and for the lofty impulses 
which it has brought to us. We thank thee that so 
many hearts have joined together in one common cause. 
We have worked in our several places with such faith 
and patience as we could command, and now we are to 
go forward unitedly unto larger things. We thank thee, 
O God, that thou dost guide the affairs of thy church — 
that when men seeking to do thy will are at their wits’ 
end, not knowing what to do, when they are diverse in 
counsel and do not see how they can come together, 
thou dost take the matter in charge, and in thine own 
good time dost open the way before them. 

As we come to the closing session of this Conven- 
tion, we would praise thee for what we have heard and 
seen while here, and would ask that thy blessing may go 
with us as we separate. We shall continue the work that 
thou hast given us to do; and, as soldiers on the battle- 
field are filled with new courage at thought of the fel- 
low-soldiers on their right hand and on their left, so we 
shall be encouraged for our future work at thought of 
this multitude who are striving with us to bring men to 
a better knowledge of thy Holy Word. 

We thank thee, O God, for the faith which thy people 
have in thy Word. We thank thee that they know from 
their own experience that in it are the fountains of life. 
We pray that the influence of this Convention, and of 

267 


en 1s 


268 RELIGIOUS EDUCATION ASSOCIATION 


the organization that may be established this afternoon, 
may be very potent for the opening of this Word to the 
children and youth of this generation. Grant thy bless- 
ing upon what is done here at this time. Grant that in 
all the future of this organization there may be no self- 
ishness or self-seeking, but that its members may be 
filled with brotherly affection one for another, and with 
a sincere and earnest purpose to aid one another in 
doing thy work. 

Our Heavenly Father, we pray that by our united 
efforts the majesty of Christ’s presence in the world may 
become more and more apparent. We pray that his 
love and gentleness, his righteousness and power, may 
pervade the hearts of men more and more, until the 
whole earth shall be filled with his glory. 

We are glad to commit this great cause into thy care 
and keeping, asking that thou wilt use us as thy instru- 
ments to carry out thy purpose in bringing the light of 
the knowledge of the gospel of Jesus Christ, thy Son, 
to the hearts of those who need it. We ask these things 
in the name and for the sake of him who died for us, to 
whom, with thee and the Holy Spirit, be praise forever 
and forever. Amen. 


THE RELATION OF THE NEW ORGANIZATION 
TO EXISTING ORGANIZATIONS 


REV. FRANK W. GUNSAULUS, D.D., 


PRESIDENT ARMOUR INSTITUTE AND PASTOR CENTRAL CHURCH, 
CHICAGO, ILLINOIS 


The purpose of this paper is to discover the relation 
of the new organization to existing organizations, in the 
light of its scope and purpose as described this morning 
by President Harper. With the contents of that paper I 
am in heartiest agreement. Nothing could be truer than 
that the organization that is really needed is one that 
shall not confine itself to Sunday schools, but one that 
shall in a very true sense correlate the existing forces 
making toward improvement in religious education, form 
them into an effective unity, and become thus the means 
of inducing co-operation rather than competition. The 
relation of any new organization dealing with religious 
education to organizations in the same general field will 
naturally be determined by the purposes and scope of 
its work. Were its scope other than that described by 
President Harper, it would be a rival concern rather than 
a clearing-house; and it is from this point of view of 
co-operation, conditioned by careful and conservative 
examination and inquiry, governed by a spirit of deepest 
devotion to the heavenly Master, that any decisions 
must be formulated. 

1. The relation of the new organization to the Ameri- 
can Institute of Sacred Literature, and the Council of 
Seventy. 

In view of the resolution passed by the Council of 
Seventy at its meeting on Tuesday afternoon, no discus- 
sion is here necessary. We owe it, in large measure, to 
the Council of Seventy that this Convention was called. 

269 


270 RELIGIOUS EDUCATION ASSOCIATION 


But this Convention is larger in scope than the parent 
that has given it birth. It is but just that the child 
should be allowed to have its own life and history. The 
relation of the new organization to these existing organi- 
zations will be that of co-operation, no more and no less 
than that which is possible for other organizations of the 
same general class. 

There are many correspondence schools which are 
seeking to interest and to direct persons in the study of 
the Bible. There is need for some correlation of their 
efforts and for the frank discussion of the ideals. Each 
appeals to its own constituency, and there should be no 
rivalry between them except rivalry for service. In all 
departments of the new organization there should be 
given an opportunity which has never yet been accorded 
for the friendly and helpful exchange of ideas. If the 
new organization were to do nothing more than to place 
upon a genuinely scientific and practical basis the whole 
matter of instruction in religious matters by correspond- 
ence, it would deserve the heartiest gratitude of the 
American public. Today as never before is education 
being brought by correspondence schools to every corner 
of the United States. It is fitting that as technological, 
literary, historical, and other forms of instruction are 
brought to the great American people, there should be 
carried with them, in equally effective, or if possible ina 
superior, way the correspondence lessons dealing with 
religious truth. The American Institute of Sacred Lit- 
erature, as one of many which are endeavoring to bring 
about this sort of education, deserves gratitude; but 
from this new organization it will receive no more con- 
sideration than would be givena society of the same sort 
doing similar work under a different name. 

2. Relation of the new organization to the Interna- 
tional Sunday School Association. 

It should be said as definitely as possible that the 


RELATION TO EXISTING ORGANIZATIONS 271 


new organization should by no means be antagonistic to 
the existing Sunday-school organization, whether as 
represented by the International Executive and Lesson 
Committees, or by the great organization which has grown 
up about the uniform system. We do not understand 
that it is generally held by representatives of this system 
that the adoption of the uniform lesson is necessary for 
loyalty to the Sunday-school organization as it exists in 
cities, states, countries, and the world. So far as we 
know, there are schools everywhere which do not use the 
uniform lessons, but which are loyal members of the local 
Sunday-school associations and whose superintendents 
are among the most earnest promoters of Sunday-school 
work of this sort. Should any Sunday school care to 
adopt a thoroughly graded system of lessons, there is no 
reason why it should not do so, and there is every reason 
why it should remain loyal to the wonderfully efficient 
organization which has done so much for the cause of 
the religious training of the young. 

It should also be said very distinctly that, as this new 
organization is in no sense to be co-ordinate with the 
International Sunday School Association in scope and 
purpose, so in actual work its office should be that of the 
assistance of existing Sunday-school operations just in so 
far as circumstances render it desirableand possible. In 
many particulars it might conceivably be of great service 
to the present Sunday-school movement in assisting in 
its investigations as to a curriculum, in its stimulation of 
interest in religious education, and in the rendering of 
substantial aid to the efforts of organization already 
made. Forit to regard itself, or to be regarded by others, 
as occupying any other than a place of co-operation and 
assistance to Sunday schools and the present Sunday- 
school movement would be most unfortunate. Its pur- 
pose should be, and, if we can understand what is out- 
lined, the purpose is to be fraternal and positive help. It 


272 RELIGIOUS EDUCATION ASSOCIATION 


will seek to preserve the Sunday school, and to increase 
its religious effectiveness, both in the way of the conver- 
sion and in the way of the Christian nurture of young souls. 
Farthest possible from it will be a desire to substitute ~ 
education for spiritual life, or methods for prayerful, con- 
secrated interest on the part of the teacher in the young 
lives with whom he has been intrusted. 

A word may be in order here as to the relation of the 
new organization to the various houses engaged in pub- 
lishing Sunday-school literature. In my opinion, this 
relation should be that of absolute independence. Offi- 
cials of such houses, whether private or denominational, 
should not be included in the lists of officers and directors 
of the new Association. Publication is a business by 
itself, with enormous financial interests at stake. The 
new organization should keep itself absolutely free from 
any entangling alliances which will put it under obliga- 
tion to any publishing establishment. It should be free 
to recommend to any school desiring its advice the pub- 
lications of any house or houses. In no other way will it 
be able to serve the broad interests for which it stands. 

3. Its relation to the various Young People’s Societies. 

It may be an immense help to such organizations, 
both in stimulating them to emphasize the educational 
features of their work and in assisting them to place 
those features upon a more effective basis. In my opinion 
the educational possibilities of Young People’s Societies, 
both in practical and in literary lines, have never been 
fully utilized. It is not at all beyond the range of pos- 
sibility that by the assistance of some great unifying 
Association, which stands above all petty rivalries, the 
educational features of the Young People’s Societies may 
be so developed, and so correlated with Sunday-school 
work, as to become vastly superior to its present status. 

4. The relation of the new organization to the 
churches. | 


=e 


RELATION TO EXISTING ORGANIZATIONS 273 


Ideally the ecclesiastical relations of the new organiza- 
tion should be as wide as Christendom. Its services 
should be extended to every association of Christians 
that desires to utilize them. In no sense is it to be 
regarded as a rival of the various educational boards of 
the different denominations. The work which they are 
undertaking is in almost every case not that which the 
new Association is fitted to undertake. But within 
one or more of its departments, it will be possible for 
the representatives of the different denominations to 
confer with each other and to arrive at a new apprecia- 
tion of each other’s point of view and interest. 

To limit membership in the new organization in any 
way by credal tests would be unwise. It is Christian, 
and anything Christian cannot be foreign to it. And 
yet its functions are to be something more than the mere 
academic discussion of religion. Education is a matter 
of life and not of speculation. Whatis needed is not a 
new parliament of religions, but an association of reli- 
gious workers. The sessions both of the Association 
itself and of its departments should be marked by a 
practical spirit. It must help things to come to pass. 
But these things which are to be brought to pass are not 
merely educational. Pedagogy has no tricks to teach, 
and teachers— of all men—must be sincere. 

If the Association, thus co-operating with the churches, 
thus gathering into itself representatives of all Christen- 
dom, can magnify that function which is so obviously its 
own, namely, the development of religious education, it 
will be rendering untold aid to the development not 
only of Christian unity, but of a Christian society. 

And now, my friends, let me add, all these things will 
not work without the Holy Spirit; there and there alone 
is our trust. It would be idle and profane to submit so 
much apparently mechanical invention and plan for its 
working without lifting our prayers to Almighty God, 


274. RELIGIOUS EDUCATION ASSOCIATION 


saying: “Come, Holy Spirit, Come.” Nothing but life 
will truly relate any organization to any other organiza- 
tion. There is no source of life and no guarantee of life 
to us save through the Holy Spirit. We must have 
divine life to fit to needs of human life the great institu- 
tion called the Sunday school, whose history we honor, 
and whose existence and hopes we regard as one of the 
proudest testimonials to the work of the Spirit of God 
in the past and in the present. The Sunday school of 
the church of God is here to stay. If, in the light of a 
more deeply Christian faith and pedagogy, it needs read- 
justment, then it shall be readjusted, as it has been read- 
justed, in the house of its friends, not in the camp of its 
enemies. If any readjustment shall come, as readjust- 
ment will come, as the hope and promise of readjustment 
have come, they shall come because we believe thoroughly 
that it is as necessary to be spiritual as it is to be scien- 
tific. 

No man in his senses, no man under the touch of the 
Spirit of God, would for a moment believe that here we 
could lose sight of that great fact, the law and process of 
Christian evolution. A man said to me yesterday: “‘Why 
do you not make this thing so scientific as to teach the 
doctrine of evolution?”” We are doing better than that 
for the true doctrine of evolution; we are trusting the 
fact of evolution by rejoicing in the blade and the ear, 
but we have not expected the ear to come from anything 
else but from the blade, and we believe the full corn in 
the ear will come at last out of all that preceded it. Not 
out of new and superimposed inventions, but out of all 
that we have grown and gained in the past, shall we have 
the rich things of the future. 

We must not distrust Christ’s method of coming to 
larger things through and by use of what we have. We 
are serving, in this Convention, the great Master who, by 
his eloquence and tenderness and love, once wooed men 


RELATION TO EXISTING ORGANIZATIONS 275 


and women far from their homes, and they were hungry 
at eventide. Always it is a false, and especially at such 
moments treasonable, relationship to Jesus that says to 
humanity: ‘(Go to your homes and get bread in the even- 
tide.” 

Brethren, the Christian church and the Sunday school 
are responsible for the creation of new wants, great 
demands, awful thirsts, and even noble hungers in the 
human soul. The church will be the church of Christ 
when she stands ready to obey his command, “Give them 
to eat.” We must obey this method. Never until we 
are willing to take our five loaves and two fishes and put 
them into the hands of Christ, and behold the amazing 
miracle wrought by which the five thousand wants were 
supplied with such a slender store, shall we be able to call 
ourselves truly his disciples in any crisis. 

We know this is the way Jesus works in human 
progress. This is the anniversary of the birth of Abra- 
ham Lincoln. There were little conventions long ago that 
began sounding the music of the hearts of men who were 
desiring to save the Union. They had only five barley 
loaves and two fishes of faith. Did they have power to save 
the Union? Not they alone. That great movement got 
into the living hands of Jesus; five thousand wants were 
satisfied; the Union was saved; but more, twelve baskets full 
of broken pieces were gathered up, for better than saving 
the Union was the washing of our flag clean of the stain 
of slavery and so making it worthy of the air of heaven. 
And here, today, we are gathered in the presence of forces 
that come crying to us, asking that we shall embody the 
great Master, that we shall not be able to do anything 
with these things but by the power of the Holy Spirit. 

Shall we oppose machinery with machinery? I believe 
in organization; I would learn it from our enemies, if I 
could not learn it elsewhere. Let me read you, for 
example, from the constitution of the ‘“‘ Bohemian Free- 


276 RELIGIOUS EDUCATION ASSOCIATION 


Thinking Guards,” representing hundreds of thousands, 
whose system of education we ought to know about in 
order that we may fully garrison our own: 

It is the duty of the organization committee to build up a purely 
atheistic doctrine founded on science; to aim to unite the free-think- 
ing societies; to keep children away from the superstitions of the 
Christian faith ; to use the free-thinking press of the land to resist all 
attacks made upon free-thinking societies; to see that all books 
and novels and stories of Christianity are removed from the libra- 
ries. The Free-Thinking Guards is an association, and represents 
an organization which is not only defensive from the attacks of 
Christians, but is aggressive in teaching free-thinking principles and 
bringing up our children in those principles; and we must not allow 
our children again to fall into the grasp of religious superstition. 

I could read here today platforms, constitutions, and 
the declarations of societies such as would indicate the 
most terrible unity of our foes. Here is an American 
child, he may be the son of foreign-born parents ; by and 
by he is to vote; it is his father that tells us that the 
Bible shall not be read in the public schools. How shall 
we oppose these things? Byacold engine, beautiful and 
bright, polished to the last degree? No, we shall con- 
nect the engine with the boiler, we shall put under the 
boiler the fire divine; by and by there shall be move- 
ment, by and by there shall be achievement. We may 
either have a Babel here or a Pentecost. At Babel they 
who gathered together were of one language. They 
builded their tower toward heaven; it was man trying to 
connect with the skies. It ended in confusion. At Pente- 
cost they were of all languages, they sought from heavena 
connection from heaven to earth. Each at last under- 
stood the other. It is a shorter distance for God to come 
from heaven to earth than it is for man to get from earth 
to heaven. Here today, of all faiths, of one accord, in 
one place, our prayer, our pleadings, until at length we 
are answered, should be: “Come, Holy Spirit, come!” 


DISCUSSION 


REV. GEORGE R. MERRILL, D.D., 


SUPERINTENDENT CONGREGATIONAL HOME MISSIONARY SOCIETY, 
MINNEAPOLIS, MINNESOTA 


I am to discuss only so much of the matter before us 
as concerns the relation of the new organization to 
organized Sunday-school work, specifically to the Inter- 
national Sunday School Association, on whose Executive 
Committee I have the honor of serving. I do not, how- 
ever, Officially represent that committee, or speak for it, 
or for anybody, except myself and those who may agree 
with me. 

The International Sunday School Association is, in 
associated capacity, the million and a half men and 
women who are actually doing the Sunday-school work 
of which some of us were talking lastevening. The new 
organization must reckon with it in the way of courtesy, 
having Christian regard for its prior occupation of a cer- 
tain area of the Sunday-school field. The new organiza- 
tion must reckon with it in wisdom, to make itself of the 
largest use. For these millionanda half of actual Sunday- 
school workers are the very people by whom the theories 
and plans of the new organization must be tested and 
carried out, if they are to be of any practical use. 

The relation of the new organization to the Inter- 
national Association may be expressed, I submit, in two 
general propositions : 

I. The utmost care should be taken in formulating 
the meaning and mode of the new organization not even 
apparently to antagonize present organized Sunday- 
school work. There is no need of doing so, the field of 
religious and moral education offers enough untilled and 
untouched areas for abundant present occupation. It 


277 


PL ere 


278 RELIGIOUS EDUCATION ASSOCIATION 


would be a mistake, in a day which demands economy of 
force and the prevention of waste in spiritual as well as 
physical processes, and whose religious watch-word is 
“federation.” No doubt the result would be some dis- 
integration of present organized work, but the work of 
the new organization would be more seriously affected. 
To wound the feelings of our brethren, to bar out from 
co-operation with us a multitude of people as anxious as 
ourselves for a great forward movement in religious 
education, to make a schism in the hosts of those now 
united in Sunday-school work, these things are neither 
wise nor Christian. 

And yet we may not conceal from ourselves that they 
are likely to result, if the new organization, turning away 
from other and unoccupied fields, enters what, by the 
consent of eighty per cent. of those who are doing the 
Sunday-school work of the continent, is the province of 
the International Sunday School Association ; or, to be 
more frank and specific, if the new organization includes 
in its program the preparation and advocacy of general 
schemes of Sunday-school lessons of its own, in opposi- 
tion to the International lessons. I hold no brief for 
those lessons: I am making no argument for them or 
for the International Association. I simply state, in the 
frankest way, as the occasion demands, a situation and 
an outlook as they appear to me. 

2. The relation of the new organization to the Inter- 
national Sunday School Association should be one of 
co-operation andhelp. The great company of associated 
Sunday-school workers have no foolish notion that they 
have reached perfection. They greatly appreciate their 
own need of help, especially upon the educational side 
of their work. Only in frankness it should be said that 
they do not conceive this as the only, or even the chief, 
side of it. They desire to have set before them educa- 
tional ideals that will fit into the larger conceptions they 


DISCUSSION 279 


hold of the service committed to them. They would 
like to have put within their reach the assured results of 
the scientific study of childhood. They realize that a 
great weakness in their work is the lack of trained 
teachers, and will eagerly welcome means and agencies 
that will secure such teachers. They feel the need of 
expositions of Scripture which, being true and scholarly, 
shall yet be keyed to their use. They are greatly 
anxious for a generation in the ministry of men who 
know the English Bible and can teach it. They would 
like more light on specific adaptations of the record of 
divine revelation to the progressive stages of mental devel- 
opment. They are waiting for an agreement of experts on 
the proper range, material, and method of advanced 
courses in Bible study. For these, and for a multitude 
of other things, in regard to which they cannot wisely, 
in their associated capacity, make or indorse experi- 
ments, they will be glad of the co-operation and help of 
the new organization, which is competent for these very 
things. In return they will give it, what it must have, if it 
is to amount to anything, and what it can find nowhere 
else, the advantage of their numbers, their enthusiasm, 
and their organization, in utilizing the fruits of its labors, 
in the broad fields of related opportunity that are waiting. 


PRESIDENT CHARLES J. LITTLE, D.D., 
GARRETT BIBLICAL INSTITUTE, EVANSTON, ILLINOIS 

The urgent request to take part in this discussion, I 
could not well decline, yet my contribution to it will be, 
I fear, quite scant. Walter Bagehot in that wise and 
witty book, Zhe English Constitution, in which he united 
the insight of Aristotle with the humor of Swift, con- 
trasted the literary theory with the actual working of the 
British government. We may apply his method to 
every organization, even the unborn one around whose 
cradle we linger expectant. The literary theory of it 


280 RELIGIOUS EDUCATION ASSOCIATION 


can be stated easily: It is to be an organization of 
Protestant Christians whose purpose shall be to co-ordi- 
nate and illuminate all agencies that are or may be em- 
ployed in religious and moral education. A splendid 
enterprise, surely; daring, difficult, and fraught with 
some danger and more opportunity. 

But the history of all organizations shows their actual 
working to depend, not upon the literary theory of them, 
but upon the character of their members, their machinery, 
and especially of their managers. This is the story of 
cities, churches, corporations, combinations, from the 
days of Moses and Solon, to the days of Morgan and 
Mitchell. A body of Protestant Christian educators! 
Would that the time were ripe for an organization com- 
prehending also the Catholic and the Jew! These may 
insist upon excluding themselves; yet questions of 
religious and moral teaching in state universities and 
public schools can never be thoroughly or effectively 
discussed without their co-operation. 

Organized then, actually though not formally, within 
Protestant Christian boundaries, the membership of the 
body must needs be a comprehensive one, if the aims 
presented are to be achieved. To this end its activity 
must, in my judgment, be limited to discussion and the 
formal expression of opinion upon vital matters. Pascal 
used to say that much of the mischief of the world 
resulted from the fact that so few men could sit still and 
think. The strenuous American has no little of the 
passion for applying green theories long before they are 
dry. It is easy to repeat resonant phrases like “the 
established results of modern psychology, modern peda- 
gogy,and modern Bible study,” or ‘the present status 
of biblical, theological, ethical, psychological, peda- 
gogical, and scientific knowledge.” But I fancy that it 
will take any comprehensive body of Protestant Christian 
educators some time to agree as to just what are these 


DISCUSSION 281 


“established results”’ and this ‘“‘ present status.”” Nota 
few of us may regard propositions as ‘‘established ”’ that 
have been challenged and contradicted by recog- 
nized intellectual giants; and not a few of us might be 
tempted to engage in an active propaganda of just such 
propositions. If, therefore, this new organization is not 
to dwindle to a clique of propagandists, it must abandon 
all ambition to control, and must limit itself to the more 
difficult and yet more important task of enlightening and 
inspiring existing agencies. 

Next, as to the machinery and management. Be the 
membership ever so comprehensive, the machinery might 
be so constructed and the management so composed as 
to direct the influence of the whole body to the inculca- 
tion of the theories of an aggressive minority. One who 
stands ready to reason on the same platform with the 
Catholic and the Jew need hardly say that he shrinks 
from discussing no view of the Bible and no theory of 
moral and religious education that any serious thinker 
may espouse. But an organization can be so constructed 
as to be easily usurped and easily wielded by a group 
numerically small. We have, therefore, reason to ccn- 
gratulate ourselves that the constitution offered for our 
adoption will hardly permit its use for the exclusive cir- 
culation of ideas that many would regard as spurious 
science and clipped Christianity. Yet even this consti- 
tution will require care and catholicity of management, if 
the organization is to be a light to illuminate the whole 
house. Take, for instance, the suggestion as to lists of 
books. Surely it would be a great calamity if this should 
by any oversight develop into a censorship, into an 
inverted tndex expurgatorius, in which books may be con- 
demned by exclusion. Silence is often the most effective 
persecution. The horizon of a censor may be danger- 
ously broad or pitifully narrow, and in either case, the 
existence of him is a calamity. 


282 RELIGIOUS EDUCATION ASSOCIATION 


Assuming though, as the proposed constitution war- 
rants us in doing, that the new organization is to bea 
lamp and not a rod, an organ for illumination, for the 
study of contemporary conditions, for the solution of 
urgent problems, for the perfecting of principles and the 
presentation of methods, it must quicken and invigorate, 
as light always does, every living agency for moral and 
religious education upon which it shines. 

I take it that it will produce its effects upon the 
sixteen agencies enumerated in the constitution, chiefly 
by its direct influence upon two classes, the minister and 
the teacher. 

1. The minister. It is surely high time that the min- 
ister recognized his teaching function to be the superior, 
if not the supreme, one. The pulpit orator, with his elabo- 
rate oratorical displays, can be spared, if the disciple of 
Jesus will learn to teach the people. And whatever we 
may think of their practical application of it, our Roman 
Catholic friends are far from wrong in their contention 
that the Christian ministry has a responsibility for what 
is taught in the home and the school and the library and 
the magazine. Let us hope, then, that this organization 
may lead ministers, and the teachers of ministers, up- 
ward and backward to the older ideal of ministerial re- 
sponsibility for education, at the same time reconciling 
this ideal with the liberty and intelligence of modern 
society. 

2. The educator. As the pastor needs to bea teacher, 
so the teacher needs to be a pastor. It is easy to recog- 
nize nowadays the eagerness of the educational doc- 
trinaire and of the professional pedagogue to urge their 
methods and their asserted discoveries for immediate 
and universal adoption. But this organization will fail 
of one great result if it fails to expand the educator and 
to contract his phylacteries. Even the teacher of the 
university, rather let me say ‘‘especially” the teacher of 


DISCUSSION — 283 


the university, has something to learn from the deep 
love for the pupil shown by those whose methods he 
coldly criticises. It is not the scientific method after all 
that will save our children; it is wisdom working by love; 
it is “truth in the inward parts,” exemplified in pure 
speech and noble thought and gracious conduct; it is the 
moral earnestness and unconquerable love without which 
ethical maxims and even improved catechisms are sound- 
ing brass and tinkling cymbals. It is quite as necessary 
to spiritualize the intellect as to intellectualize the soul. 
And above all knowledge and all methods for its acqui- 
sition, the wiser thinkers of our time still discern that 
faith and hope and love which are the conditions of all 
further progress. 

It is time to recognize one baleful influence of spe- 
cialization (analogous to that pointed out by Adam 
Smith in the division of labor)—the reduction of the 
man to an expert manikin, who becomes all the more 
baleful when he is regarded as an object of worship. 
There is no education equal to familiar intercourse with 
a master-mind and a divine spirit. I shall never forget 
the touching tribute paid by Helmholtz to his great in- 
structor, Johannes Miller. Quite recently, one equally 
noble has been paid to Eliphalet Nott by his former pu- 
pil, Stillman. Is this type of educator to vanish alto- 
gether? Are the Titans once more to conquer the Gods? 
It smacks of cynicism, I know, to say, as Walter Bagehot 
did: ‘‘The trouble with men who write books is that they 
know so little.” But the paradox is instructive in spite 
of its exaggeration. Nota few educators are painfully 
ignorant of the souls that they are making or marring; 
and, what is even worse, have no interest in them except 
as pegs upon which to hang their erudition or their the- 
ories. Teachers of this type are more absorbed in the 
making of books and the exploiting of ideas than in the 
perfecting of their disciples, or of themselves ; forgetting 


284 RELIGIOUS EDUCATION ASSOCIATION 


that the chief glory of the universities is to be mater 
virorum, the mother of men. 

This organization will, I hope, awaken in the modern 
educator that reverence for his pupils which has inspired 
great instructors of every time, and out of which has pro- 
ceeded everything of real value in our present pedagogy; 
so that he will aspire to become, not merely a cistern of 
erudition, but a fountain of wisdom; not merely or 
mainly a phonograph of up-to-date ideas, but living 
word, living thought, living truth. This organization, 
then, like an ellipse with two foci, the minister and the 
teacher, will embrace every existing agency for moral and 
religious education within its radiant sweep, vitalizing all 
of them in proportion as these two increase in light and 
in love. 


L. WILBUR MESSER, 


GENERAL SECRETARY OF THE YOUNG MEN’S CHRISTIAN ASSOCIATION OF 
CHICAGO, CHICAGO, ILLINOIS 


The Young Men’s Christian Association is an inter- 
denominational movement for the Christian culture of 
men. From the beginning, the Association both in policy 
and practice has made Bible study basal. Obscured at 
times in the public mind by the acquirement of material 
resources and by the multiplication of phases of effort, 
Bible study in the Association has nevertheless made 
rapid and continuous advances. The present significance 
and power of Bible study in the Young Men’s Christian 
Association as a factor in religious and moral education 
is well understood. The courses of study have been 
increasingly thorough, progressive, and scholarly,in each 
case adapted to the capacity and interest of the men 
served. 

An organization engaged so largely in Bible instruc- 
tion must needs have close working relations with move- 
ments looking toward the extension and improvement of 
such instruction. From such an organization as this 


DISCUSSION 285 


Convention hopes to establish, the Young Men’s Christian 
Association should receive substantial benefit of at least 
five kinds: 

1. Thorough courses of biblical study which embody 
the results of conservative, reverent scholarship as 
regards both the text and its interpretation. The large- 
ness of use which these courses will have will depend on 
the nicety of their adjustment to the men and methods 
of the Association. 

2. Through the discovery and training of qualified 
instructors and lecturers. The Association will naturally 
and of necessity give heed to the recommendations of 
such an organization regarding men to instruct Bible 
classes or groups in city, college, railroad, or industrial 
associations, or lecturers for the numerous conventions, 
summer conferences, and the schools for training Asso- 
ciation secretaries. 

3. Through the stimulation of a public demand for 
religious and moral instruction. Through the advanta- 
geous relations of this organization with the religious and 
secular press, through conventions like this, through 
printed matter and the services of lecturers, public atten- 
tion will be arrested and a desire for scholarly instruction 
created among young men which should increase the 
volume and effectiveness of Association effort. 

4. Through the definition of common Christian truth, 
Since the Young Men’s Christian Association seeks to 
base its entire religious work upon those great essentials 
of Christian truth held in common by the evangelical 
churches, and as it is not the province of the Association 
to pass upon controverted questions, the Association 
should receive a peculiar benefit from the work of such 
an organization as this, which we assume will be able to 
reach substantial agreement as to the settled essentials of 
Christian truth which should be the foundation of the 
religious education of young men. 


286 RELIGIOUS EDUCATION ASSOCIATION 


5. Fhrough the promotion of co-operation in procuring 
material and in devising methods of special value to the 
Association in its work for the physical, mental, social, 
moral, and religious betterment of boys and young men. 
The Association as a supplemental force to the home, 
church, and school, must know and apply the accepted 
results of scientific investigations in those spheres which 
relate to its work. 

It is understood that the organization to be here 
formed will be made effective by the recognition of exist- 
ing agencies through which higher ideals and improved 
methods of biblical instruction may be largely promoted. 
The relation of the Young Men’s Christian Association 
to such a national movement for the promotion of moral 
and religious education, directed by consecrated Christian 
educators, representing the great religious denominations, 
should be that of hearty and practical co-operation; while 
its wide experience and broad field should make the 
Young Men’s Christian Association a helpful factor in 
the promotion of the objects of such an organization. 


REV. WILLIAM F. McDOWELL, Pu.D., S.T.D.,? 


SECRETARY OF EDUCATION, METHODIST EPISCOPAL CHURCH, 
NEW YORK CITY ‘ 


It is not altogether easy to contribute to a discussion 
which one has not heard even in part. It is especially 
difficult to make useful suggestions at the end of a Con- 
vention which one has been prevented from attending. 
Profoundly sympathizing with the spirit and general 
purpose of the movement now begun, I beg to offer the 
following suggestions with reference to its relations to 
existing organizations. I am conscious, however, that 
much of what I say, since I have not heard the discussion 
that has preceded, may be altogether commonplace or 
entirely wide of the mark. 


Dr. McDowell was unable at the last moment to attend the Conven- 
tion, and therefore sent this address to be read in his absence. 


DISCUSSION 287 


1. I am sure we can afford to take plenty of time to 
adjust ourselves in the most helpful and fruitful way to 
existing organizations. Haste might easily work delays. 
We must recognize gratefully what these organizations 
have done. We cannot be so conscious of their faults 
and failures as to ignore the great service they have 
already rendered to the cause we seek to promote. We 
are not coming upon a field which is wholly unoccupied. 
We are not beginning our work of religious and biblical 
instruction de novo. Our movement must make its place 
in the historic development with which we are familiar. 
I am sure, therefore, that our first effort must be to work 
such reforms as seem wise, and to effect such improve- 
ments as may be desirable and possible, wzthim existing 
organizations. We have to remember that these organi- 
zations are for the most part the creations and servants 
of the churches to which we belong, and that our new 
organization is not formed with the purpose to supplant 
those already doing more or less perfectly the work of 
the churches, but to assist and supplement them. 

2. I think our preliminary task (which possibly has 
been achieved before this paper is presented) is a defini- 
tion of what we propose to do. It is quite possible that 
an exhibit of what we have to offer will prove so attrac- 
tive to many existing organizations that we shall not be 
under the necessity of defining our relations to them at 
all. A definition of the relation seems to me the last 
thing, rather than the first, except so far as to declare 
our spirit and temper toward all existing organizations. 
Many of them are conscious of the very things that have 
drawn us together. Many of them unquestionably are 
waiting for the exhibit of what we propose to do, and 
the proofs of what we can do; and are waiting in a 
condition of readiness to accept promptly and gratefully 
all possible help from every possible source. I am 
quite certain that this is true with reference to the 


288 RELIGIOUS EDUCATION ASSOCIATION 


colleges and the Christian Associations, of which I 
may properly speak. These have been for several 
years seeking the best methods and adopting them 
as rapidly as they could be found. It will be the very 
strength and opportunity of this movement that it finds 
within the colleges and the Christian Associations so 
much splendid material ready to its hand. An exhibit 
of genuine worth will find quick and grateful response in 
these quarters. 

I am certain that the most difficult and delicate rela- 
tion will be that to be sustained between this movement 
and the International Sunday School Association. Here 
too we must thankfully and fully recognize the excel- 
lence and extent of work done under many difficulties 
through many years. Anything immediately radical or 
revolutionary or pre-eminently academic would doubtless 
defeat the very purpose we seek to promote. 

3. I offer finally a single practical suggestion: that 
there should be appointed a general committee, thorough- 
ly representative in its character, which might be called 
a committee on relations. This general committee might 
be divided into special subcommittees on relations with 
the various bodies; one subcommittee on the relation to 
the Young Men’s Christian Association; another on the 
relation to the Young Women’s Christian Association ; 
another on the relation to the International Sunday 
School Association. Such committee and subcommittees 
ought to have the benefit of all the declarations which 
may now and immediately hereafter be made, as to the 
amount of assistance this movement proposes and is able 
to render; and also of the way in which this assistance 
can be rendered to the organizations interested, and 
through them all the churches which we propose to serve. 
In other words, it seems to me that our wisest plan is not 
to define ina hard and fast way the relations upon which 
we must insist, but to seek in an altogether fraternal and 


DISCUSSION 289 


Christian way to develop the relations which we desire. 
It will surely be wise for us to move along the lines of 
the least resistance, establishing easy and good relations 
with the various bodies as rapidly as it can be done. 
We must remember that there are many interests involved. 
We must also bear in mind that there are possibly other 
points of view which must be fairly considered. We 
ought to count ourselves fortunate if we are able to 
establish at once the kind of relations we seek with only 
a part of these organizations. If we neglect existing 
conditions while seeking ideal ones, we are almost certain 
to produce nothing of value. Therefore, it seems to me, 
we must recognize the importance of the unmistakable 
declaration of what we wish to do and are able to do, 
and the value of such a committee on relations as I have 
indicated. 


RICHARD MORSE HODGE, D.D. 


INSTRUCTOR IN BIBLICAL LITERATURE AND METHODS OF TEACHING FOR 
LAY WORKERS, UNION THEOLOGICAL SEMINARY, NEW YORK CITY 


The relation of the new organization to existing or- 
ganizations is that of headship, and headship in the 
Pauline sense. Christ is “head” of his church because 
he unites the members. He is the greatest of the mem- 
bers, because he is the greatest servant of them all. The 
capstone of a business corporation is the board of direc- 
tors, or administration. The administration is the great- 
est element of a corporation because it does the most 
effective service of al] departments. This is true of 
educational organizations and of the church. The grand- 
est thing about this Convention, and of the proposed 
Religious Education Association, is that it will unite 
the forces of both the church and the school, both min- 
isters and educators, as never before in the history of 
our country. We have builded conservatively here, as 
we have in the business world. First came factories, 
and then the corporation that united them. We have 


290 RELIGIOUS EDUCATION ASSOCIATION 


developed first our schools and colleges, and then united 
them in universities. We have our churches, Sunday 
schools, young people’s societies, etc., and now we are to 
unite them and the educational units of our land under 
one head. 

1. Max O’Rell has remarked of us that he never 
visited an American city that the people were not either 
just going to a convention, coming from a convention, or 
making preparations to hold a convention. But this is 
equivalent to saying that the American people are very 
busy making time to think. We have done some think- 
ing here; and it has been suggested that we shall do it 
annually! 

It is well known that the best thing that can happen 
to many a business is to have one of the firm laid on a 
bed of sickness, in order that he may break his habits of 
work and come back to the business as an unbiased critic, 
plus the advantage perhaps of new ideas already reached 
on his bed, where he has had time to think, free from the 
preoccupations of office work. Summer vacations make 
Sunday-school teachers more open-minded in the autumn. 
An annual convention of a Religious Education Associa- 
tion will serve the same general purpose. 

But conventions not only give us pause for thought, 
they leave organizations behind them, that think for us 
while we again bury our faces in our work. The thinking 
done for us by the new organization will extend throughout 
the country. Napoleon boasted that his mind was at the 
end of his arm; and the theory has been held by some 
anatomists that the mind is distributed through the nerv- 
ous system. So the Council of this Association will be 
distributed throughout the country, and the mind of this 
organization will do its thinking in the very localities of 
its motor activities. 

2. The Religious Education Association will be a 
bureau of information. It will promote reciprocity. It 


DISCUSSION 291 


will have ears for the Council, and a mouth as well to 
reply to inquiries from every quarter. The Secretary of 
the Board will answer our questions. A Sunday-school 
superintendent may ask for a curriculum that will dis- 
tribute each and every part of Scripture through grades 
according to the ages of childhood and youth respectively 
that can best assimilate them, and he can obtain an intel- 
ligent answer. Let him inquire for text-books and teach- 
ers’ manuals for such a curriculum, and he should learn 
whether satisfactory books had been published, and, if 
not, he can ask to be informed whenever they might 
appear. Let one ask if the Bible cannot be taught in the 
public schools where the state laws have prohibited its 
use, and the answer can be that such a law has been 
passed upon by the supreme court of the state of Wis- 
consin, and that no law can exclude all of any book 
that may have passages in it that are of educational 
value, and that masterpieces of the Bible may be se- 
lected and used as text-books in literature, history, and 
morals.” 

3. The Religious Education Association will conserve 
competition. The different sects of Protestantism com- 
pete with each other in the production of the highest 
types of piety. The Sunday school and other agencies 
compete in doing the same through educational pro- 
cesses. We only have to know what has been done by 
each other, to borrow ideas and compete the more 
vigorously; and let Failure chase the hindmost, and God 
be praised for the issue. The Religious Education 
Association will ‘unify, stimulate, assist, and create” 
effort in this field, as was said this morning. 

At last we are to be united with the Episcopalians, 
who have never been one of us under the International 
Sunday School Association. And we shall hope to have 
the Jews, whose Sunday schools are frequently the best 

Edgerton case, Vorthwestern Reporter, Vol. XLIV, pp. 973, 974. 


292 RELIGIOUS EDUCATION ASSOCIATION 


in cities where there are synagogues. Their schools 
meet generally on Sunday mornings, and their sessions 
are two or three hours long. And Christian Sunday 
schools will never do as good work, I venture to say, 
until Christians take Sunday-school work as seriously and 
allow it as much time. 

4. The Religious Education Association will be a 
spiritual force. How strange it is that no one in this 
land can be found to object to a religious education con- 
vention but Christians engaged in religious education! 
Why are any of them afraid? Some have been suspi- 
cious of this movement, conceiving it to be a concealed 
propagandism on the part of those who own to a par- 
tiality for the modern historical study of the Bible. The 
constitution of the Religious Education Association 
reported this morning has put that idea out of commis- 
sion. Radicalism needs conservatism as partner, A 
friend of mine, a great business man, tells me that he 
believes in team work and that he employs a thorough- 
going pessimist as an assistant to knock out his schemes 
—if he can! The suspicion aroused by this movement 
came because we did not know each other. This Con- 
vention has disarmed that suspicion by laying bare our 
hearts to one another. It has been a habit of the ages to 
take a gloomy view of human nature; men are considered 
guilty until they are proved innocent; they are heretics, 
until they are understood. This habit slew Jesus Christ. 
Association promotes understanding, and unites us in 
advancing the kingdom of God. 

5, Thenceforth religion itself will command a respect 
unknown before the birth of this organization, because 
the Religious Education Association will be a giant. 
The learned will respect such a force in the educational 
world as this Convention will consummate, and its 
presence may stifle sometimes the boast on the lips of a 
fool that there is no God. 


PRAYER 


REV. FREDERIC E. DEWHURST, 

PASTOR UNIVERSITY CONGREGATIONAL CHURCH, CHICAGO, ILLINOIS 

Almighty God, our heavenly Father, who art the 
Fountain of Life, and in whose light we see light, we 
give thee humble and hearty thanks that thou art ever 
sending forth thy light and thy truth. We thank thee 
that through the inspiration of thine eternal spirit thou 
art ever leading us on to better things. We thank thee, 
our Father, that because we are thy sons thou didst send 
forth the Spirit of Jesus thy Son into our hearts, crying 
Abba, Father; and we bless thee that through the 
knowledge that has come to us, we are made free; we 
are no longer slaves, but friends of God. 

We do thank thee that thou dost permit us to 
enter into thy purpose, to know something of thy will 
and thy way, and to help in forwarding thy truth. We 
thank thee for these days of fellowship, of inspiration, 
and of thought; we thank thee for their promise and 
their hope. Give to us, we pray thee, courage and 
strength and gladness of heart. As we separate now for 
a little, grant that we may still in spirit together carry 
on thy work and do thy will. We ask it as children of 
thine infinite love. 

And now may God bless us and keep us; may he 
cause his face to shine upon us, and be gracious unto us; 
may he lift up his countenance upon us and give us 
peace. Amen. 


293 


6s 


ne ae ed: 
en ae 


a OP al ee 


THE FIRST CONVENTION 
PROCEEDINGS AND MEMBERSHIP 


INCEPTION OF THE MOVEMENT 


The first steps toward the Convention were taken at a 
meeting of the Senate of the Council of Seventy* held in Chi- 
cago on August 20, 1902. The meeting was called to con- 
sider in an informal manner the question whether a suit- 
able time had arrived for the undertaking of a general move 
ment toward the improvement of religious instruction in the 
United States. The situation was reviewed, and it was voted 
that a further meeting of the Senate be held to take more 
specific counsel and action in this direction. 

The second meeting of the Senate was held on October 13, 
1902. In order to discover the judgment of all members of 
the Council and of a large number of other men in the country 
with reference to the advisability of undertaking a forward 
movement in Bible study, a circular letter had been sent out 
on October 3, by the Principal of the American Institute of 
Sacred Literature, asking whether such a movement would be 


1 The Council of Seventy was organized in 1895. The organization, purpose, and plat- 
form of the Council are indicated in the following extracts from the constitution ; the officers 
and membership are also shown: 

Purpose —The Council of Seventy shall consist of a body of seventy biblical teachers 
im the leading educaticnal institutions throughout the country, united with the purpose: 
(x) to associate more closely those who desire to promote the historical study of the Bible, 
and of other sacred literatures as related to it; (2) to encourage properly qualified persons 
to engage in such study and teaching professionally, or in connection with some other 
calling ; (3) to extend and to direct the work of the American Institute of Sacred Literature ; 
(4) to conduct, through special committees, such investigations as will enable it betterto 
fulfil its general purpose. 

Declaration of Principles —The Council does not stand for any theory of interpreta- 
tion, or school of criticism, or denomination, but for a definite endeavor to promote the 
knowledge of the Word of God as interpreted in the best light of today. From this point of 
view also the contributions of other religious literatures are sought by the Council, that 
through the study of these literatures the teachings of the Scriptures may be more clearly 
understood. The Council is organized on the basis of a belief that the Bible is a unique 
revelation from God, and it strives in a constructive spirit to investigate the teachings of 
the Bible and to extend its influence among the people. While, therefore, a,large liberty 
allowed to the individual teacher, the position occupied by the Council is altogether evan- 
gelical. 

Officers — Frank K. Sanders, president of the Council; William R, Harper, principal 
of the Institute; Clyde W. Votaw, recorder of the Council; Herbert L. Willett, treasurer 
of the Council, 

Members — Professor Alfred W. Anthony, Cobb Divinity School, Lewiston, Me.; 
Professor Benjamin W. Bacon, Yale University, New Haven, Conn.; Professor W. J. 
Beecher, Auburn Theological Seminary, Auburn, N. Y.; Professor W. R. Betteridge, 


297 


298 RELIGIOUS EDUCATION ASSOCIATION 


wise and timely. ‘The responses to this circular letter were 
presented to the Senate at this meeting; they consisted of more 
than two hundred letters from members of the Council, promi- 
nent educators, ministers, religious editors, Sunday-school 
workers, Y. M. C. A. officers, principals of schools, etc. There 
was an almost unanimous opinion, expressed often with very 


Rochester Theological Seminary, Rochester, N. Y.; Professor E I. Bosworth, Oberlin 
Theological Seminary, Oberlin, O.: Dr. Charles F. Bradley, Evanston, Ill.; Professor 
James H., Breasted, the University of Chicago, Chicago, Ill. ; Professor C. R. Brown, New 
ton Theological Institution, Newton Centre, Mass.; Professor Marcus D, Buell, Boston 
University, Boston, Mass.; Professor Sylvester Burnham, Colgate University, Hamilton, 
N. Y.; Professor Emest D. Burton, the University of Chicago, Chicago, Ill.; Professor A. 
S. Carrier, McCormick Theological Seminary, Chicago, Ill.; Dr. C. E. Crandall, Milton 
Wis, ; Professor Edward L. Curtis, Yale University, New Haven, Conn. ; Professor Samuel 
I. Curtiss, Chicago Theological Seminary, Chicago, Ill. ; Professor T, F, Day, San Francisco 
Theological Seminary, San Anselmo, Calif.; Professor F. B, Denio, Bangor Theological 
Seminary, Bangor, Me.; Professor George B. Foster, the University of Chicago, Chicago, 
Ill.; Professor Kemper Fullerton, Lane Theological Seminary, Cincinnati, O.; Dr, O, H, 
Gates, Andover Theological Seminary, Andover, Mass.; Dr. George H, Gilbert, North- 
hampton, Mass.; Professor G. W. Gilmore, Meadville Theological School, Meadville, Pa. ; 
Dr. E. J. Goodspeed, the University of Chicago, Chicago, IIl.; Professor G, S. Goodspeed, 
the University of Chicago, Chicago, II].; Dr. William Eliot Griffis, Ithaca, N. ¥Y.; Professor 
Thomas C. Hall, Union Theological Seminary, New York city; Professor Edward T, 
Harper, Chicago Theological Seminary, Chicago, IIl.; President William R. Harper, the 
University of Chicago, Chicago, Ill.; Professor D, A, Hayes, Garrett Biblical Institute, 
Evanston, Ill.; Dr, Charles Horswell, Evanston, Ill.; Professor Lincoln Hulley, Bucknell 
University, Lewisburg, Pa.; Professor M. W. Jacobus, Hartford Theological Seminary, 
Hartford, Conn.; Professor Charles F. Kent, Yale University, New Haven, Conn.; Dr. J. 
H. Kerr, Publication Secretary American Tract Society, New York city; President Henry 
C. King, Oberlin Theological Seminary, Oberlin, O.; President Charles J, Little, Garrett 
Biblical Institute, Evanston, Il].; Mr. R. R. Lloyd, Evanston, Ill.; Professor W. D. Mac- 
kenzie, Chicago Theological Seminary, Chicago, Ill.; Professor Shailer Mathews, the 
University of Chicago, Chicago, II].; Professor D. A. McClenahan, United Presbyterian 
Theological Seminary, Allegheny, Pa,; Professor D. B. McDonald, Hartford Theological 
Seminary, Hartford, Conn.; Professor E. K. Mitchell, Hartford Theological Seminary, 
Hartford, Conn,; Professor L. B. Paton, Hartford Theological Seminary, Hartford, Conn. ; 
Professor Frank C. Porter, Yale University, New Haven, Conn.; Professor Ira M. Price, 
the University of Chicago, Chicago, Ill.; President Rush Rhees, University of Rochester, 
Rochester, N, Y.; Professor James S. Riggs, Auburn Theological Seminary, Auburn, N, 
Y.; Professor G. L. Robinson, McCormick Theological Seminary, Chicago, Ill.; Professor 
C. J. H. Ropes, Bangor Theological Seminary, Bangor, Me.; Professor J. H. Ropes, Har- 
vard University, Cambridge, Mass.; Professor W. H. Ryder, Andover Theological Sem- 
inary, Andover, Mass, ; Professor Frank K. Sanders, Yale University, New Haven, Conn. ; 
Professor Nathaniel Schmidt, Cornell University, Ithaca, N. Y.; Professor Henry P. Smith, 
Amherst College, Amherst, Mass., Professor William A. Stevens, Rochester Theological 
Seminary, Rochester, N, Y.; Professor Clyde W. Votaw, the University of Chicago, 
Chicago, Ill. ; Chancellor O. C. S. Wallace, McMaster University, Toronto, Can, ; Professor 
Herbert L. Willett, the University of Chicago, Chicago, Ill.; Professor Irving F. Wood 
Smith College, Northampton, Mass,; Professor A. C, Zenos, McCormick Theological 
Seminary, Chicago, Ill. 

Associate Members —The list of one hundred and twenty-four Associate Members is 
not given here for lack of space. They are persons who in various ways promote biblical 
knowledge, whether by instruction in seminaries or colleges, in the churches, Sunday 
schools, Y. M. C, A., or other organizations, in the religious press, or by other means. 


INCEPTION OF THE MOVEMENT 299 


great earnestness, that the conditions were right for under- 
taking an advance movement. The whole subject was 
thoroughly discussed by the members of the Senate and a 
large number of the Council, all Councilors in Chicago and 
vicinity having been sent a special invitation to be present to 
take part in the discussion. A draft of a Call for a Conven- 
tion having been offered for consideration, it was unanimously 
voted by the Senate that the Call as proposed be issued.’ It 
was unanimously voted that the arrangements for the Conven- 
tion be put entirely into the hands of a General Committee to 
consist of the chairmen of all special committees. The fol- 
lowing appointments were made by the unanimous vote of the 
Senate: 

Chairman of the Program Committee, President William R. Harper 
Chairman of the Invitation Committee, Professor C. W. Votaw; Chairman 
of the Finance Committee, Professor G. L. Robinson; Chairman of the 
Publicity Committee, Professor H. L. Willett; Chairman of the Arrange- 
ments Committee, Dr. W. F. McMillen; Chairman of the Transportation 
Committee, Judge H. V. Freeman; Chairman of the Entertainment Com- 
mittee, Professor Shailer Mathews; Chairman of the General Committee, 
Professor G. L. Robinson. 

The Senate intrusted to the General Committee, consisting 
of the above-named men, all arrangements for the Convention 
with power to act. 

The General Committee convened at the close of the 
Senate meeting and by unanimous vote fixed the place for 
holding the Convention as Chicago. The membership of the 
several specific committees was drafted by the General Com- 
mittee, and at a meeting of the Committee on October 30 
the committees were approved and the time of the Convention 
was fixed for Tuesday, Wednesday, and Thursday, February 
10-12, 1903. 

The General Committee, acting in accordance with the 
jnstructions of the Senate of the Council of Seventy whose 
vote of the Call received the indorsement of a very large 
majority of the Council, proceeded with the plans for the 
Convention. Two official documents were issued setting forth 
the plans, the first appearing in November and the second late 
in January. 

«The Call as yoted by the Senate js printed in full on page 317, 


ie 
and carried out the plans of the Convention 
given, as also the names of those who <a 
expenses of the Convention. 


COMMITTEES OF THE CONVENTION 


GENERAL COMMITTEE 


Professor George L. Robinson, PH.D., Chairman 
McCormick Theological Seminary, Chicago 


President William R. Harper, PH.D., D.D., LL.D. 
The University of Chicago, Chicago 
Professor Clyde W. Votaw, PH.D. 
The University of Chicago, Chicago 
Professor Herbert L. Willett, PH.D. 
The University of Chicago, Chicago 
Rey. W. F. McMillen, D.p. 
District Secretary Congregational Sunday School and Publishing Society, 
Chicago 
Judge Henry V. Freeman 
Illinois Appellate Court, Chicago 
Professor Shailer Mathews, D.D. 
The University of Chicago, Chicago 


PROGRAM COMMITTEE 


President William R. Harper, Chazrman 
The University of Chicago, Chicago 


President James B. Angell, LL.D. 
University of Michigan, Ann Arbor, Mich. 
Rev. C. R. Blackall, D.D. 


Editor of Periodicals, American Baptist Publication Society, Phila- 
delphia, Pa. 


Mr. R. G. Boone, PH.D. 

Superintendent of Schools, Cincinnati, O. 
Rev. Nehemiah Boynton, D.D. 

Pastor First Congregational Church, Detroit, Mich. 
Professor M. C. Brumbaugh, PH.D., LL.D. 

University of Pennsylvania, Philadelphia, Pa. 
Professor Sylvester Burnham, D.D. 

Hamilton Theological Seminary, Hamilton, N. Y. 
President Nicholas Murray Butler, PH.D., LL.D. 

. Columbia University, New York city 

Professor Samuel T. Dutton 

Teachers College, Columbia University, New York city 
Rev. Wm. Elliott Griffis, D.D., L.H.D. 

Pastor First Congregational Church, Ithaca, N. Y. 
Rev. Pascal Harrower, A.M. 


Chairman of the Sunday School Commission of the Diocese of New 
York, Rector Church of the Ascension, West New Brighton, N. Y. 


Rev. Newell Dwight Hillis, D.p. 
Pastor Plymouth Church, Brooklyn, N. Y. 
Professor Henry C. King, D.D. 
Oberlin College, Oberlin, O. 
President Charles J. Little, D.D. 
Garrett Biblical Institute, Evanston, III. 
301 


re ¢ 
302 RELIGIOUS EDUCATION ASSOCIATION 


Professor W. D. Mackenzie, D.D. 

Chicago Theological Seminary, Chicago 
Rev. William F. McDowell, PH.D., s.T.D. 

Secretary of Education, Methodist Episcopal Church, New York cit 
Rev. Alexander McKenzie, D.p. 

Pastor First Congregational Church, Cambridge, Mass. 
Professor George F. Moore, D.D. 

Harvard University, Cambridge, Mass. 
Rev. Charles H. Parkhurst, D.D., LL.D. 

Pastor Madison Square Presbyterian Church, New York city 
Professor George W. Pease 

Hartford School of Religious Pedagogy, Hartford, Conn. 
Professor James H. Ropes 

Harvard Divinity School, Cambridge, Mass. 
Professor Frank K. Sanders. PH.D., D.D. 

Dean Yale Divinity School, New Haven, Conn. 
President Jacob G. Schurman, LL.D. 

Cornell University, Ithaca, N. Y. 
President George B. Stewart, D.D., LL.D. 

Auburn Theological Seminary, Auburn, N, Y, 


Rev. Josiah Strong, D.D. \ 
President American Institute of Social Service, New York city 


INVITATION COMMITTEE 


Professor Clyde W. Votaw, Chairman 

The University of Chicago, Chicago 
Professor H. F. Allen 

Washington and Jefferson College, Washington, Pa. 
Professor F. L. Anderson 

Newton Theological Institution, Newton Centre, Mass, 
Professor J. Mark Baldwin, PH.D., LL.D. 

Princeton University, Princeton, N. J. 
Rev. W. G. Ballantine, LL.D. 

Instructor International Y. M. C, A. Training School, Springfield, Mass, 
Rev. Louis A. Banks, D.D. 

Pastor Grace Methodist Episcopal Church, New York city 
President J. W. Bashford, PH.D. 

Ohio Wesleyan University, Delaware, O. 
Rev. David Beaton, D.D. 

Pastor Lincoln Park Congregational Church, Chicago 
Professor W. R. Betteridge 

Rochester Theological Seminary, Rochester, N. Y. 


Rev. Everett D. Burr, D.D. 
Pastor First Baptist Church, Newton Centre, Mass. 


Professor W. N. Clarke, D.pD. 
Colgate University, Hamilton, N. Y. 
Mr. Patterson DuBois 
Philadelphia, Pa. 
Rev. Edwin M. Fairchild 
Lecturer Educational Church Board, Albany, N. Y. 
President W. H. P. Faunce, D.D. 


Brown University, Providence, R, I. 


Rev. W. B. Forbush, PH.D. 
Pastor Winthrop Congregational Church, Boston, Mass. 


Se ie 8 


COMMITTEES OF THE CONVENTION 303 


Professor Kemper Fullerton, a.m. 
Lane Theological Seminary, Cincinnati, O. 
Rev. O. P. Gifford, D.D. 
Pastor Delaware Avenue Baptist Church, Buffalo, N. Y. 
Rey. David Gregg, D.D., LL.D. 
Pastor Lafayette Avenue Presbyterian Church, Brooklyn, N.Y. 
Rev. W. I. Haven, D.D. 
Corresponding Secretary American Bible Society, New York city 
Mr. M. C. Hazard, PH.D. 
Editor Congregational Sunday School Publications, Boston, Mass. 
Professor J. I. D. Hinds, PH.D. 
University of Nashville, Nashville, Tenn. 
Rev. R. S. Holmes, D.D., LL.D. 
Pastor Shadyside Presbyterian Church, Pittsburg, Pa. 
Rev. Charles E. Jefferson, D.D. 
Pastor Broadway Tabernacle, New York city 
Rev. R. S. MacArthur, D.D. 
Pastor Calvary Baptist Church, New York city 
Professor F. M. McMurry, PH.D. 
Teachers College, Columbia University, New York city 
Rev. George R. Merrill, D.D. 


Superintendent Congregational Home Missionary Society, Minneapolis, 
Minn. 


Mr. L. Wilbur Messer 

General Secretary Y. M. C. A., Chicago 
Rey. Philip S. Moxom, D.D. 

Pastor South Congregational Church, Springfield, Mass. 
Professor Henry S. Nash, D.D. 

Episcopal Theological School, Cambridge, Mass. 
President Rush Rhees, D.D., LL.D. 

University of Rochester, Rochester, N. Y. 
Professor James S. Riggs, D.D. 

Auburn Theological Seminary, Auburn, N. Y, 
Rey. Theophilus P. Sawin, D.D. 

Pastor First Presbyterian Church, Troy, N. Y. 
Mr, Edwin F. See 

General Secretary Y. M. C. A., Brooklyn, N. Y. 
President L. Clark Seelye, D.D., LL.D. 

Smith College, Northampton, Mass. 
Professor Albion W. Small, PH.D., LL.D. 

The University of Chicago, Chicago 
Rev. Joseph H. Twichell 

‘ Pastor Asylum Hill Congregational Church, Hartford, Conn. 

President George M. Ward 

Rollins College, Winter Park, Fla. 
Rev. Leighton Williams 

Dean Amity Theological School, New York city 


FINANCE COMMITTEE 


Professor George L. Robinson, Chairman 
McCormick Theological Seminary, Chicago 
Professor A. W. Anthony, D.D. 
Cobb Divinity School, Lewiston, Me. 


President Clifford W. Barnes, 
Illinois College, Jacksonville, Ill. 


ie 


304 RELIGIOUS EDUCATION ASSOCIATION * 


Professor E. I. Bosworth, D.D. 

Oberlin Theological Seminary, Oberlin, O. 
Rev. John H. Boyd, D.p. 

Pastor First Presbyterian Church, Evanston, IIl. 
President D. F. Bradley, D.D. 

Iowa College, Grinnell, Iowa 
Rev. David C. Cook 

Editor Sunday School Publications, Elgin, Ill. 
Professor S, I. Curtiss, PH.D., D.D. 

Chicago Theological Seminary, Chicago 
Rev. Albert E, Dunning, D.D. 

Editor ‘‘ The Congregationalist,” Boston, Mass, 
President E. A. Eaton, D.D., LL.D. 

Beloit College, Beloit, Wis. 
President W. G. Frost, PH.D. 

Berea College, Berea, Ky. 
President F. W. Gunsaulus, D.D. 

Armour Institute, and Pastor Central Church, Chicago 
Mr. D. C. Heath 

Boston, Mass. 
Rev. Richard M. Hodge, D.D. 

School for Lay Workers, Union Theological Seminary, New York city 
Dean George Hodges, D.D., D.C.L. 

Episcopal Theological School, Cambridge, Mass. 


Mr. J. N. Holliday 


President Union Trust Co., Indianapolis, Ind, 


Chancellor J. H. Kirkland, PH.D., LL.D. 
Vanderbilt University, Nashville, Tenn. 


Rev. J. F. Loba, D.pD. 
. Pastor First Congregational Church, Evanston, Ill, 

Professor D. A. McClenahan, D.D. 

Allegheny Theological Seminary, Allegheny, Pa. 
Professor E. C. Moore, D.D. 

Harvard Divinity School, Cambridge, Mass. 
Mr. James F. Oates 

Secretary Central Department, Y. M. C. A., Chicago 
Rev. J. W. Sutherland, D.D. 

Pastor North Congregational Church, Detroit, Mich, 
Rev. Judson Titsworth, D.D. 

Pastor Plymouth Church, Milwaukee, Wis, 


Professor Williston Walker, D.D. 
Yale Divinity School, New Haven, Conn. 


PUBLICITY COMMITTEE 


Professor Herbert L. Willett, Chazrman 
The University of Chicago, Chicago 
Mr. John Willis Baer 
Assistant Secretary Presbyterian Board Home Missions, New York city 
Rev, George Batchelor 
Editor ‘‘ The Christian Register,’’ Boston, Mass. 
Mr. Nolan R. Best 
Associate Editor ‘* The Interior,”” Chicago 
Rey. W. C. Bitting, D.p. 
Pastor Mt. Morris Baptist Church, New York city 


COMMITTEES OF THE CONVENTION 305 


Rev. Erastus Blakeslee ‘ 
Editor Bible Study Union Lessons, Boston, Mass, 


Rev. Lester Bradner, PH.D. 
Rector St, John’s Episcopal Church, Providence, R. I. 


Rev. Howard A. Bridgman 


Managing Editor ‘‘ The Congregationalist,’’ Boston, Mass, 


Rev. S. P. Cadman, D.D. 
Pastor Central Congregational Church, Brooklyn, N. Y. 


Mr. Thomas O. Conant, LL.D. 
Editor ‘‘ The Examiner,’’ New York city 


Rev. Frank J. Day 
Pastor Plymouth Congregational Church, Sherbrooke, Quebec, Can. 


Professor Thomas F. Day, D.D. 
San Francisco Theological Seminary, San Anselmo, Calif. 


Rev. William H. Day 
Pastor First Congregational Church, Los Angeles, Calif, 


Professor Francis B. Denio, D.D. 
Bangor Theological Seminary, Bangor, Me. 


Mr. J. Spencer Dickerson 
Editor ‘‘ The Standard,’’ Chicago 


Professor R. A. Falconer, D.LITT. 
Presbyterian College, Halifax, N.S. 


Rey. Henry Faville, PH.D., D.D. 
Pastor First Congregational Church, La Crosse, Wis. 


President J. F. Forbes, PH D. 
John B. Stetson University, DeLand, Fla. 


Professor George W. Gilmore, A.M. 
Meadville Theological School, Meadville, Pa. 


Rev. Zelotes Grenell, D.D. 
Editor ‘‘ The Michigan Christian Herald,’’ Detroit, Mich, 


Rev. Jesse L. Hurlbut, D.D. 
Pastor Methodist Episcopal Church, Morristown, N, J. 


Professor Charles F. Kent, PH.D. 
Yale University, New Haven, Conn. 


Rev. J. A. Macdonald 


Editor ‘‘ The Westminister” and ‘‘ The Presbyterian,” Toronto, Can. 


Professor John E. McFadyen, A.M. 
Knox College, Toronto, Can. 


Rev. J. A. McKamy 
panday School Editor Cumberland Presbyterian Church, Nashville 
enn, 


Rev. C. S. Mills, D.p. 
Pastor Pilgrim Congregational Church, Cleveland, O. 


Professor S. C. Mitchell, PH.D. 
Richmond College, Richmond, Va. 
Rev. W. J. Mutch, PH.D. 
Pastor Howard Avenue Congregational Church, New Haven, Conn, 
Professor E. L. Parks, D.D. 
Gammon Theological Seminary, South Atlanta, Ga, 
Professor Lewis B. Paton, PH.D. 
Hartford Theological Seminary, Hartford, Conn, 
Rev. Cornelius H. Patton, D.p. 
Pastor First Congregational Church, St. Louis, Mo. 


President S. B. L. Penrose, D.D. 
Whitman College, Walla Walla, Wash. 


306 RELIGIOUS EDUCATION ASSOCIATION 


Rev. Frederick D. Power, LL.D. 
Pastor Vermont Avenue Christian Church, Washington, D. C, 


Rev. F. H. Rowley, D.D. 


Pastor First Baptist Church, Boston, Mass. 


Rev. Willard Scott, D.D. 
President Cones Sena Sunday School and Publishing Society, and 
Pastor Piedmont Congregational Church, Worcester, Mass. 
President W. F. Slocum, D.D., LL.D. 
Colorado College, Colorado Springs, Col. 


ARRANGEMENTS COMMITTEE 


Rev, W. F. McMillen, Chairman 
District Secretary Congregational Sunday School and Publishing 
Society, Chicago 
Rev. Edward S. Ames, PH.D. 
Pastor Hyde Park Christian Church, Chicago 
Rev. A. A. Berle, D.D. 
Pastor Union Park Congregational Church, Chicago 
Rev. Stowell L. Bryant 
4 Pastor Hyde Park Methodist Episcopal Church, Chicago 


Rey. Augustus S. Carman 
Educational Secretary Denison University, Granville, O. 


Rev. Camden N. Cobern, PH.D., D.D. 
Pastor St. James Methodist Episcopal Church, Chicago 


Principal G. N. Carman 

Director Lewis Institute, Chicago 
Professor George A. Coe, PH.D. 

Northwestern University, Evanston, Ill. 


Professor George Cross, PH.D. 
McMaster University, Toronto, Can. 


Professor George E. Dawson, PH.D. 
Hartford School of Religious Pedagogy, Hartford, Conn, 


Rev. Heman P. DeForest, D.D. 
Pastor Woodward Avenue Congregational Church, Detroit, Mich, 


Rev. Frederic E, Dewhurst 
Pastor University Congregational Church, Chicago 


Rev. William Ewing 
State Superintendent Congregational Sunday School and Publishing 
Society, Lansing, Mich, 


Rev. Arthur T. Fowler, D.D. 
Pastor Centennial Baptist Church, Chicago 


Professor Henry T. Fowler, PH.D. 
Brown University, Providence, R. I. 


Professor James E. Frame, PH.D. 

Union Theological Seminary, New York city 
Principal C. W. French, A.M. 

Hyde Park High School, Chicago 
Rev. O. H. Gates, PH.D. 

Andover Theological Seminary, Andover, Mass. 
Rev. Simeon Gilbert, D.D. 

Chicago 
Professor Thomas C. Hall, D.pD. 

Union Theological Seminary, New York city 


Rev. E. A. Hanley, A.M. 
Pastor East End Baptist Church, Cleveland, O, 


COMMITTEES OF THE CONVENTION 307 


Professor E. T. Harper, PH.D. 
Chicago Theological Seminary, Chicago 
Professor Howell M. Haydn 
Western Reserve University, Cleveland, O. 


Rev. Caspar W. Hiatt, D.D. 
Pastor Euclid Avenue Congregational Church, Cleveland, O. 


Rev. John L. Jackson, D.D. 
Pastor Hyde Park Baptist Church, Chicago 


Rev. R. L. Marsh 
Pastor Congregational Church, Burlington, Ia, 


Mr. H. 3B. Sharman 

Chicago 
Rev. W. O. Shepard, PH.D., D.D. 

Pastor First Methodist Episcopal Church, Englewood, IIl. 
Professor Wallace N. Stearns, PH.D. 

Baldwin University, Berea, O. 


Rev. Sydney Strong, D.D. 
Pastor Second Congregational Church, Oak Park, II], 


Rey. Albert G. Upham 
Pastor First Baptist Church, Fall River, Mass, 


Mr. Frederick White 
Director Religious Work Y. M. C. A., Chicago 


Professor Irving F. Wood 
Smith College, Northampton, Mass. 


TRANSPORTATION COMMITTEE 


Judge Henry V. Freeman, Chairman 
Illinois Appellate Court, Chicago 


Mr. Augustus L. Abbott 
St. Louis, Mo. 


Mr. F. C. Donald 
Chairman Central Passenger Association, Chicago 


Mr. J. S. Edmunds 


Missionary Baptist Sunday Schools in Oregon and Washington, Port- 
land, Ore. 


Superintendent James L. Hughes 
Inspector Public Schools, Toronto, Can. 


Rev. John L. Kilbon 
Pastor Park Congregational Church, Springfield, Mass. 


Mr. Eben E. MacLeod 

Chairman Western Passenger Association, Chicago 
Professor Alonzo K. Parker, D.D. 

The University of Chicago, Chicago 


Mr. John F. Wallace 
General Manager Illinois Central Railroad, Chicago 


ENTERTAINMENT COMMITTEE 


Professor Shailer Mathews, Chazrman 
The University of Chicago, Chicago 
Miss Frederica Beard 
Superintendent Junior Department First Congregational Sunday School, 
Oak Park, Ill. 
Rey. Melbourne P. Boynton 
Pastor Lexington Avenue Baptist Church, Chicago 


eae ee 


oe a ae a, ti ns bfu''s ) 


308 RELIGIOUS EDUCATION ASSOCIATIC 


Professor Nathaniel Butler, A.M., D.D. 
The University of Chicago, Chicago 
Rev. S. M. Campbell, p.p. 
Pastor Emerald Avenue Presbyterian Church, Chicago 
Professor A. S. Carrier, D.D. i 
McCormick Theological Seminary, Chicago 
Rey. L. A. Crandall, p.p. 
Pastor Memorial Baptist Church, Chicago 
Miss Georgia L. Chamberlin 
Executive Secretary American Institute of Sacred Literature, Chicago 
Rev. Edward H. Curtis, D.p. 
Pastor Woodlawn Park Presbyterian Church, Chicago 
Rev. W. D. Ferguson 


Superintendent Sunday School University Congregational Church, 
Chicago 


Rev. Herbert W. Gates 
A leracariay Sunday School Leavitt Street Congregational Church, — 
icago 


Professor D. A. Hayes, PH.D., S.T.D., LL.D. 
Garrett Biblical Institute, Evanston, II]. 


Rev. Myron W. Haynes, D.D. 
Pastor Belden Avenue Baptist Church, Chicago 


Mr. C. C. Kelso 
Principal High School, Washington Court House, O, 


Rev. W. P. Merrill 
Pastor Sixth Presbyterian Church, Chicago 


Professor A. W. Patten, PH.D., D.D. 
Northwestern University, Evanston, IIl. 


Rev. H. Francis Perry, D.D. 
Pastor Englewood Baptist Church, Chicago 


Professor Gerald B. Smith 
The University of Chicago, Chicago 


Rev. T. G. Soares, PH.D., D.D. 
Pastor First Baptist Church, Oak Park, Ill. 


Professor C. M. Stuart, D.D., S.T.D. 
Garrett Biblical Institute, Evanston, Ill, 


Rev. Willard B. Thorp 
Pastor South Congregational Church, Chicago 


Rev. B. S. Winchester 
Associate Pastor New England Congregational Church, Chicago 


Rev. C. A. Young 
Editor ‘‘ The Christian Century,’’ Chicago 


PP 


CONTRIBUTORS TO THE CONVENTION 


Many of the speakers at the Convention contributed the entire sum, or a 
large part, of their expenses. As the exact amounts of these contributions have 
not been reported, general acknowledgment is made in this way. 


Ackerman, Arthur W., Rev., D.D. 11S) 2400 
Pastor Central Gaverceatonal Church, Thiet, Conn. 

Anders, Howard S., M.D. . : : 2.00 
1836 Wallace St., Philadelphia, Pa. 

Anderson, Thomas D., Rev., D.D. 2 5.00 
Pastor Bamannel Baptist Gharch! ilSeee N. y. 

Anthony, Alfred W., D.D. . : : 10.00 
Professor Cobb Divinity School ispigon: Me. 

Armstrong, Thomas M. ; ; : ; i ; 10.00 
Pittsburg, Pa. 

Asylum Hill Congregational Church : : : . 10.00 
Hartford, Conn. 

Ayers, Daniel Hollister j : : : . 10.00 
1825 5th Ave., Troy, N. Y. 

Ayres, Sabra Grant. : 5 : : : 1,00 
13 S, Elliott Pl., Broan N, Y. 

Bade, William F. : 3.00 
Professor Pacific ‘Theological Senttoy ipedeeley! Calif. 

Bailey, Henry Turner 2.00 


Agent Massachusetts State Beard of idteations North 
Scituate, Mass. 


Baldwin, Jesse A. : : 25.00 
Attorney ane Goracclocat Law, Ghieaeo: Th. 

Barnes, Clifford W., A.M. 5 F : 10.00 
President Illinois College, Jaden. Ill. 

Bartlett, AdolphusC. . 25.00 
Hibbard, Spencers Bartlett & Co., «> 5720 Prairie vee Chi- 
cago, Il. 

Bartlett, W.I., Rev. . , 3 s 5 F 5.00 
Perry, Iowa 

Barton, Frank M. 5.00 
Editor “‘ Gurent Neecdatess? Rose Bldg., ‘Cleveland, Ohio 

Bashford, J. W., PH.D. : 10.00 
preedene Ohio Wesleyan RUniversitye Delaware! Ohio 

Beard, Frederica ~ : ; : 5.00 
733 N. enviar eps Ox: Park, Ill. 

Beaton, David, Rev., D.D. . 5.00 
Pastor Rane Park Cometiont Church, Chicazos ill. 

Betteridge, Walter R. 5.00 
Professor Rochestet aineolaeical Scheer ieaeneces N. Y. 

Blair, John Allan, Rev., ‘ : , : 5.00 
Pastor Presbyterian Church, Parisi Ill. 

Blakeslee, Erastus, Rev. F : 5.00 
Editor ‘* Bible Study Wafon ieeseaned Boston, I Mass. 

Blatchford, Eliphalet W., Mrs. , ; A F : 10.00 


- 375 LaSalle Ave., Chicago, II. 
309 


310 RELIGIOUS EDUCATION ASSOCIATION 


Bosworth, Edward I., D.p. .. - $5.00 
Professor Oberlin Theological Semiimuy: Oberlin, Ohio 

Bradford, Amory H., Rev., D.D. . c 5.00 
Pastor First Congregational Church; Montclair, N. qs ; 

Bridgman, Charles T. = E 5 4 : : 5.00 
Flint, Mich. 

Bronson, Dillon, Rev. ‘ : : : i 2 5.00 
Brookline, Mass. 

Bronson, Solon C., D.D. ; 5.00 
Professor Garrett Biblical Institute, Evanston, mM. 

Brouse, Olin R., A.M. . ; : : : 3 3.00 
845 N. Church St, Rockford, Ill. 

- Bryant, Stowell L., Rev. : 5.00 

Pastor Hyde Park Methodist Episcopal Church, Chicago, tm. 

Bubier, Charles W. . : ;, 10.00 
93 S. Anpell St, Providence, R. me 

Burchfield, A. B. . : ‘ : i 10.00 
Pittsburg, Fas 

Butler, Nathaniel, A.M., D.D. ‘ d 5.00 
Prieeax Unsyemity of Chicane: Chicago, Ill. 

Cadmus, W. E., Mrs. . : 2 E 2 L : 2.50 
Elyria, Ohio 

Carr, John W., A.M... ; : P 5.00 
Superintendent of Selinalas agercon. Tad: 

Carré, Henry Beach . : 2.00 
President Centenary College of Louisiana, Jackson, La. 

_ Chase, George C., LL.D. 2 : : 2 2.00 

Preiiont Bates College, Tessie Me. 

Child, Dudley R. 5.00 
Sunday-School See ce a Ww. Canton St., Bost, 

ass 

Coe, George Albert, PH.D. . ; 5.00 
Professor Northwestern Danes Evanston, I. 

Converse, John H. 3 : . ' 525.06 
500 N. Broad St., Philadelphia, Pa. 

Cook, David C. . : ; : : 3 : - . 25.00 


Sunday-School Editor, Superintendent First Methodist 
Episcopal Sunday School, Elgin, Ill. 


Copeland, Foster : : - : : : _ y LOvom 
Columbus, Ohio 

Crandall, Lathan A., Rev.,D.D. . : 
Pastor Meson Baptist Church, Chicago, Ill. 


.Cuninggim, Jesse Lee, Rev. 2.00 
Secretary Gascon Study Depameel Vanderbilt 
University, Nashville, Tenn. 


uw 
ie} 
° 


Currier, Albert H., D.D. ‘ 2.00 
Bateson Oberlin Theological Senteicg Oberlin, Ohio 

Curtis, Edward H., Rev., D.D. 3.00 
Pastor Woodlawn Park Prevbytesin Church, Gia Ul. 

Davis, William H. : 5.00 
General Seaetary) Y. M. C. A, Bridgeport, Conn; 

Day, Thomas F., D.D. : 5.00 
Pratecsue San Francisco Theological Seminary, ‘Sun Ane 
selmo, Calif. 

Dean, Charles F. : ; ; ‘ : : , 10,00 


Pittsburg, Pa, 


CONTRIBUTORS TO THE CONVENTION | 311 


Denio, Francis B., D.D. +12 $5206 
Penkesses Bangor Thealorical Seioeten Basser Me. 

Dewey, John, PH.D. : : ‘ 5.00 
Professor eS Ss= of Ses Chicteal TL 

Dodge, D. Stuart : - : "2 950.00 
o9 John St. ., New York city 

Dodge, Grace H. : : 2 20500 
262 sis Ave., New York city. 

Wenald, F.C.  . Z : : : : : : 5.00 
Chairman Central Passenger Association, Chicago, Ill. 

DuBois, Patterson : ‘ : : 5.00 
4or S, goth St., Philadelphia, Pa. 

Duke, B. N. : ‘ : : : : : : 10.00 
Durham, N. C. 4 

Eyles, W. J. : : : : : . : : -50 
Student Divinity School, University of Chicago, Chicago, Ill. 

Farnam, Henry, Mrs. : : - 25.00 
43 Hillhouse Ave., es Peers Gam: 

Ferry, D. M. : : : : : : . . 5.00 
Detroit, Mich. 

Field, Marshall : : : 3 : - - 25.00 
Chicago, Ill. 

Fischer, W. J. . . : - 30.00 
635 Hammond Bldg. oe Detroit, Mich. 

Foster, Edward D. ‘ : : ‘ : P : 5.00 
Detroit, Mich, 

Frame, James E. 5.00 
Professor Union Theological Seminary, New York city 

Fullerton, Kemper, A.M. - 5.00 
Professor Lane Theological Seminary, Cincinnati, ; Ohio 

Gannett, Wm. Channing, Rev. ‘ : : : . 3.00 
15 Sibley Pl., Rochester, N. Y. 

Garrison, James H., LL.D. . : , 5.00 
Editor ** Christian Riyerapelice ”? St. eae Mo. 

Gates, Herbert W. 5-00 


Librarian SS Thealopical fone Superintendent 
Leavitt Street Congregational Sunday School, Chicago, Ill. 


Gates, Owen H., Rev., PH.D. 5.00 
Instructor Andover Theological Senne tne Mass. 

Gifford, O. P., Rev., D.pD. 5.00 
Pastor Delaware Avenue Baptist Church, Buffalo, Ni: 

Gilbert, Simeon, Rev., D.D. : : : : 5.00 
423 N. State St., Chicago, Th. 

Gilmore, George W., A.M. . 3 5.00 
Exoiesan Meadville Theological School, Meadville, Pa. 

Goodspeed, Thomas W., D.D. - : 5.00 
Secretary enecsssty of Chicago, Chicago, Til. 

Gordon, Charles W., Rev. . 5.00 
Pastor ‘St. Stephen’s shee Church: ae ee. 

Grammer, Carl E., Rev.,s.T.D. . : : : 5.00 
Rector Christ Church, Norfolk, Va. 

Greene, Benjamin A., Rev., D.D. . z : : 3.00 
Pastor Ki irst Baptist Church, Evanston; Il. 

Grenell, Zelotes, Rev., D.D. : 1.00 


Editor “Michigan C Gaasuan Herald, i Detroit, Mich. 


312 RELIGIOUS EDUCATION ASSOCIATION 


Gunsaulus, Frank W., Rev., D.D. . $25.c0™m 
President Armour Institute, Pastor Central Chaxch, Chi- 
cago, Ill. 
Hale, Edward Everett, Rev., D.D., LL.D. 
Pastor South Conexeeationnl Church, Boston, Mass. 
Hale, George E. : ; : . To.eo 
roo State St. iy Chicago, I. 
Halsey, Rufus Henry 
President State Normal School, Oshkosh, Wis. i 
Hansel, John W. . 5.00 


President Seaeinrial Institute said Training School We M. 
C, A., Chicago, lll. 


. 11.00 


F 5.00% 


Harper, William R., PH.D., D.D., LL.D. : . §osoc 
Bectent University of Chicago, Chicago, Til. 

Hassold, F. A., Rev. . : 2.00 
Pastor Congregational Church, Fake Linden, Mich, 

Hay, Robert L., Rev. 3.00 
Pastor United Riesbytedau Church, New ‘Brighton, Pa. 

Haynes, Myron W., Rev. . : 5.00 
Pastor Belden Avenue Baptist Church, Chicago, I, 

Hazard, Caroline, A.M., LITT.D. . . - 5.00 
President Wellesley College, Wellesley, Mass. 

Hazard, M.C., PH.D. . 5.00 
valtoe Conpregational Sunday: -Schadl Publications, Boston, 

ass 

Hazen, Azel W., Rev., D.D. 5.00 
Pastor Fi irst Consresatiaaal Church, Middletown, Conta: 

Heath, D. C. é ; ‘ A 4 : b 25.00 
120 Boylston St., Boston, Mass. 

Heinz, H. J. ; ‘ : ; : : A - 50.00 
Pittsburg, Pa, 

Henderson, Charles R., PH.D., D.D. ; f 5.00 
Professor Tianeersity of Chicago, Chivapae Ill. 

Hodge, Richard M., Rev.,D.D.  . 10,00 
Instructor School for Lay Workers! Oia Theological 
Seminary, New York city 

Holbrook, David L., Rev. . : 2.00 
Bastan Congregational Church, Cina City, Mich, 

Holliday, John H. . 10.00 
President Wuion Trust Co., Indianapolis, Ind, 

Holmes, William T., Rev. . 2 2.00 
Pastor Congregational Church, Waterioua Conn. 

Horne, Herman H., PH.D. . : : 5.00 
Professor Dartmouth College, Hanover, N. H. 

Houston, James W. . 10.00 
Superintendent Fi irst Reformed Preshy testa Sunday School, 
Pittsburg, Pa. 

Hutchinson, Charles L. 10.00 
Vice-President Cant Rechanee NatouslBowe Chicago, Ill. 

Hyde Park Christian Church : : : . 0.8 eons 
Chicago, Ill. 

Hyde, Wm. DeWitt, D.D., LL.D. . : : 5.00 
President Bowdoin College, Baniswick, Me. 

Jacobus, Melancthon W., D.D., LL.D... 10.00 
Professor Hartford Theological Seminary.) Hartford, Conn. 

Jefferson, Charles E., Rev., D.D. . x : 5.00 


Pastor Broadway Tabernacle, oe York ee 


CONTRIBUTORS TO THE CONVENTION = 313 


Jernberg, R.A. . $ 2.00 
Superintendent Union Park Coeeeerteeel Sunday School, 
Chicago, II. 

Kirkland, James H., PH.D., LL.D. . é 5.00 
Ghawcellor V: endexbile University, Nashville, Bene 

Lawrence, William, Rt. Rev., D.D., S.T.D. : - : 5.00 
Bishop of Massachusetts, ror Brattle St., Cambridge, Mass. 

Lawson, Victor F. : : . 50.00 
Publisher “ “ Daily es a ‘Chicago, Tl. 

Lewis, F. G. 5 : : s : : e 5 5.00 
Professor Virginia Union University, Richmond, Va. 

Lewis, J. A. 2 : : A : : : : 2.00 
138 S. Grove Ave., Oak Park, Ill. 

Loba, Jean Frederic, Rev.,D.D. . : 5.00 
Pastor First Geteeteeaeal Church, ance Ill. 

Longacre, Lindsay B., Rev. - 5.00 
Asst. Pastor Metropolitan a eenpalcs New Vork ae 

Lord, John B., Mrs... - E . 25.00 
4857 Greenwood ae Chicapo, il. 

Lowden, Frank O. : 25.00 
Seed and Gonncels at- Law, 784 LaSaile St. Rnacesd 

Mackenzie, Wm. Douglas, D.D.  . 2 5.00 
Professor oSere Theological Seminary, Chimes il. 

MacLeod, Eben E.  . : 5.00 
Chairman Western ees epee sie Nansen Tl. 

Marsh, Charles Allen . 10.00 
Principal Hyde Park Baptist Sunday School, Chicago, Ml. 

McCormick, Cyrus H. : ; : £ 725200 
321 Huron Ave., hice: ln. 

McCormick, Harold F. : : : : 25.00 
7 Monroe St., Chicago, I. 

McCormick, Nettie F., Mrs. < : : = : 25.00 
135 Rush St., Chicago, Il. 

McCormick, Stanley . : ‘ : : : - 100.00 
215 Dearbom St., Chicago, Ill. 

McKee, William P., a.m. : y 10.00 
Dean F rances Shimer Academy, Mt. Carroll, ll. 

McMillen, W. F., Rev., . 20.00 


District ee Seente rss Seles ‘School and Pub- 
lishing Society, Chicago, Ill. 


McMurry, Frank M. . : : 5.00 
Professor Teachers Collec: eens Mnteessitys New 
York city 

Mehard,S.S.  . : : = E 5 2 = 10.00 
ror4 Frick Bldg., Pittsburg, Pa. 

Merrill, George E., D.D., LL.D... : , 5.09 
President Colgate University, Hamilton, N NEw 

Merrill, William P., Rev. . 2 : : 5.00 
Pastor Sixth Presbyterian Chucch , Chicago, Til. 

Messer, L. Wilbur : x s 3 5 5.00 
Crate Seocary ¥ MM. C. A., 153 LaSalle St., Chicago, 
il 

Mills, John Nelson, Rev., D.D. : 5 : F 5.00 
1220 Ridge Ave., ete Tn, 

Milner, Louisa A. : ¢ F 5-00 


5465 eeiaaciee Ave., ca ill. 


314 RELIGIOUS EDUCATION ASSOCIATION 


Moore, Edward C., D. io 
Professor Harvard University, Cainbridaes Mass. 


. 


Moore, James H. : i < ; 
159 LaSalle St., Chicago, Ti. 
Moulton, Richard G., PH.D. . Z d 


Professor University of Chicago, Chicago, Il. 


Nash, Charles S., A.M., D.D. 
Professor Pacific Theological Seminary, Berkeley, Calif. 


Ogden, Robert C. : - ; ‘ 
784 Broadway, New York city 

Ogilvie, D. 5 - 3 ‘ : é = A 
313 W. Hancock St., Detroit, Mich. 

Qsborn, F. W. . E : 2 : . é 


Professor Adelphi College, Brooklyn, N. Y. 


Page, Herman, Rev. . 
Rector St, Paul’s Protestant Episcopal Church, Chaceee I. 


Patten, Amos W., D.D. H 
Professor NoEitwestert Uhareexsiig Rvanstoa, Ill. 

Patterson, R.S. . : . : : 5 
Port Huron, Mich, 

Patton, Walter M., Rev., PH.D. . > : 
Tnstructor Yale University, Middlefield, Conn. 

Paxton, Elizabeth D., Miss . : a a B 3 
Princeton, N, J. 

Peabody, Francis G., D.D. . 5 


Dean Tawar Divinity Seiad Cambrititen Mane. 


Peabody, H. E., Rev. 
Pasion Windsor Byecue Cunprenadianed Church, Hartford, 


Conn, 

Peloubet, Francis N., Rev., D.D. . 3 < . 
132 Woodland Road, Auburndale, Mass. 

Perry, Alfred T. ‘ 5 


President Marietta College, Marietta, Ohio 


Pike, Henry H. . 
Superintendent St. George’ s Sunday School, Wee York 


city 

Prentiss, Mary W. 5 F Z a : 
41 E, 61st St., New York city. 

Ranney, William W., Rev. . 3 
Pastor Park Gonpcesusued Church, Hartford, Coun. 

Raymond, Andrew V.V.,D.D., LL.D. . : : 
President Winter Golleae; Schenectady, N. Ne 

Rice, William N., PH.D., LL.D. : F 
Professor Wesleyan University, Middletown, Conn: 

Riggs, James S., D.D. : 


nalessor Auburn Theological Seminary, Auburn, Nuve 


Robinson, George L., PH.D. . 
Brafescor McCormick Theological’ Seminary, Chicago, ml. 


Rockefeller, John D., Jr... : : : 2 
26 Bretrare New York city 

Rosenquist, Eric J, A., Rev. 
Pastor Reaneeieal Lather Saron Church, Chicago, Ill, 

Sanders, Frank K., PH.D., D.D. : = = 
iad, Yale Divinity School, New Haven, Conn. 

Sawin, Theophilus P., Rev., D.D. . < 


Pastor Fi irst Presbyterian Church, Troy, N. ¥. 


CONTRIBUTORS TO THE CONVENTION = 315 


Scarritt, Charles W., Rev. . Le Ss OO 

Bestor ac Melrose Methodist Bpiseopal Church, South, Kansas 
ity, M 

Schurman, Jacob Gould, On GRID Oa : ZOLOG 
President Cornell University, enaeas N. y. 

Scoville, Augustus E., Rev. : 5 2.00 
Pastor First Baptist Church, Meleases Mass. 

Seelye, L. Clark, D.D., LL.D. i f 10.00 
Paecident Smith College, Northarntant Mass. 

Sisson, Edward O. 3 5.00 
Director Bradley Polytechnic Institute, Pea Il. 

Slocum, Wm. F., LL.D. i 5.00 
President Goede Golleze: Galonca Spee, Colo. 

Smith, F. N., Mrs. : 2.50 
Editor Aral Publi Sree of ‘* Bible Studies,” Tis ‘Ohio 

Smith, Gerald Birney . : : 3.00 
Instructor Umiversicy of Chicazo, Chieaset Ill, 

Smith, Henry Goodwin, Rev., D.D. ‘ : 5.00 
Professor Lane Theological Seminary, Caciuacn Ohio 

Smith, Oscar M. : : . : : : 5.00 
Flint, Mich, 

Soares, Theodore G., Rev., PH.D., D.D. . 3 ‘ ‘ 5.00 
Pastor First Baptist Church, Oak Park, Ill. 

South Congregational Church - : 5 : Zz OLOO 
Springfield, Mass, 

Stearns, Wallace N., A.M., PH.D. . : 0 : : 5.00 
Professor Baldwin University, Berea, Ohio 

Stetson, John B. i d ‘ Fi u E 25.00 
INentotnes Pa. 

Stokes, Olivia E. Phelps : ? : : SOO LOO 


too William St,, New York city 
Stowell. B. |. : 2 : c d ; : 5.00 


President Board of Education, Sunday-School Teacher, 
Hudson, Mich. 


Strong, Josiah . Ks x ‘ P , f : 5.00 
President American Institute of Social Service, New York 
city 

St. Thomas’s Church . : : : : é 5.00 
Mamaroneck, N. y. 

Stuart, Charles M,, A.M., D.D. { 5.00 
Professor Garrett Biblical Tngenates Fvancton! Ill, 

Sunday School Plymouth Congregational Church . : 4.26 
Minneapolis, Minn. 

Sunny, B. E. E A , : ; : : 3 S etelo) 
Western Manager General Electric Co., Chicago, Ill. 

Sutton, Edwin O. ‘ 2.00 


Assistant Manas Life ineteanes Office, II5 High St 
Springfield, Mass. 


Matt.Oren B:  . 5 : : 4 : ‘ : 5.00 
Pearsons-Taft Land Credit Company, Chicago, Ill. 

Taylor, Graham, D.D. . , 5.00 
Professor Chicago Theological Seanane Chicazo; Ill, 

Terry, Milton S., D.D., LL.D. : i 5.00 
Bcofestor Garrett Biblical ieee: Buantiont Tl. 

Tippy, Worth M., Rev. \ 2.00 


Pastor Broadway Methodist Episcopal Church, Tndianapoligy 
nd, 


316 RELIGIOUS EDUCATION ASSOCIATION 


Torrey, Charles C., PH.D., D.D. J A . $ 5.00 
Prciceeaw Yale University, New Havens Couns 

Turner, Julia M., Mrs. : : : - 50.00 
1506 Walnut St., Philadelphia, Pa, 

Ulirick, Delbert S., Rev. : 10,00 
Pastor Methodist Episcopal Church, 1021 Ayes Pl. Evan- 
ston, Ill, 

VanKirk, Hiram, Rev, PH.D. - 2.00 
Dean Berkey Bible Seminary, Berkeley: Calif,” 

Votaw, Clyde Weber, PH.D. . : =) |) 2B ices 
Professor University of Chicago, Chimcal Ill. 

Walker, William B.  . : 3 2 : .2§ fom 
4014 Grand Boul., (Chicago: Til. 

Walker, Williston, PH.D., D.D. ; . -. 25.08 
Professor Yale University, New Haven, Conn, 

Wallin, V. A. . : : : : 5 : a)» Tones 
Wallin Leather Company, Grand Rapids, Mich, 

Wells, F. A. : ; : . : - 2 25.00 
tor4 Monadnock Blk., Chicago, Il. 

Wheeler, ArthurL. . : i é G ; 3 10.00 
Chicago, Ill. 

Wight, Ambrose S., Rev. . “ : 1.00 
Pastor Presbyterian Church, Garrison, lows 

Wilder, Herbert A. . 4 ; : E 15.00 
53 Fairmount Ave., Newton: Mass. 

Willett, Herbert L., PH.D. . : - 10.00 
Braiesco University of Guewn Chicago,’ Til. 

Williams, Edward M., Rev., D.D. . 5 ‘ : 5.00 
Recess? Executive Gane! Chicago Theological 

fe Seminary, Chicago, IIl. 

Williams, J.B. . : : : : : : . | 25.06 
Glastonbury, Conn. 

Williams, Samuel H. . 4 : 2 : 7 ‘ 5.00 
Glastonbury, Conn, 

Winchester, Benjamin S., Rev. . : 5.00 
Associate Pastor and Supeauteutene Bible School, New 

2 England Congregational Church, Chicago, Ill, 

Winship, A. E. . z : z i F ; 5.00 

Editor ‘* Journal of Education,” Boston, Mass. 


Cash Gifts handed in at Convention : é : . )y 23gR 


Total Contributions to the Convention . a $2,170.81 


Total Expenses of the Convention (the deficit of 
$714.20 being assumed by the Religious Educa- 
tion Association) . ; 3 - : $2,885.01 


MINUTES OF THE CONVENTION 
FIRST SESSION 


TUESDAY EVENING, FEBRUARY I10 


The first session of the Convention was held in the Audi- 
torium. An organ recital by Dr. Louis Falk, of Chicago, was 
given at half-past seven o’clock. At eight o’clock the meeting 
was called to order by Professor Frank K. Sanders, Ph.D., 
D.D., of Yale University, President of the Council of Seventy, 
who introduced President James B. Angell, LL.D., of the 
University of Michigan, as the presiding officer of the evening. 


DEVOTIONAL SERVICE 


The meeting was opened with a devotional service. The 
anthem by Gounod, “Send Out Thy Light,” was rendered by 
a chorus of two hundred voices, under the direction of 
Professor W. B. Chamberlain,‘ of the Chicago Theological 
Seminary. The Scriptures (Psalm 19) were read by Very Rev. 
Charles H. Snedeker, Dean of St. Paul’s Cathedral, Cincin- 
nati, Ohio. Prayer was offered by Rev. Heman P. DeForest, 
D.D., Pastor of Woodward Avenue Congregational Church, 
Detroit, Mich. The hymn, “I Love Thy Kingdom, Lord,” 
was sung by the congregation. 


BUSINESS 


The Call for the Convention was read by Professor Clyde 
W. Votaw, Ph.D., of the University of Chicago, Recorder of 
the Council of Seventy, as follows: 


A CALL FOR A CONVENTION TO EFFECT A NATIONAL ORGANIZATION FOR 
THE IMPROVEMENT OF RELIGIOUS AND MORAL EDUCATION 
THROUGH THE SUNDAY SCHOOL AND OTHER AGENCIES 

We, the undersigned, Members and Associate Members of the Council 
of Seventy, and others, believing — 

I. That the religious and moral instruction of the young is at present 
inadequate, and imperfectly correlated with other instruction in history, 
literature, and the sciences; and 


1 Professor Chamberlain died on March 7, but three weeks after the Convention. His 
skilful and devoted labors to make the music of the Convention worthy of the occasion were 
remarkably successful, and were recognized and appreciated by all. He was to have been 
Musical Director of the World’s Sunday School Convention at Jerusalem in 1904, 


317 


318 RELIGIOUS EDUCATION ASSOCIATION 


2. That the Sunday school, as the primary institution for the religious 
and moral education of the young, should be conformed to a higher ideal, 
and made efficient for its work by the gradation of pupils, and by the adap- 
tation of its material and method of instruction to the several stages of the 
mental, moral, and spiritual growth of the individual; and 

3. That the home, the day-school, and all other agencies should be 
developed to assist in the right education of the young in religion and 
morals; and 

4. That this improvement in religious and moral instruction can best 

be promoted by a national organization devoted exclusively to this 
purpose, 
Unite in calling a Convention, under the auspices of the Council of Seventy, 
to assemble in Chicago on Tuesday, Wednesday, and Thursday, February 
10, I1, and 12, 1903, for the creation of such a national organization, the 
Convention to consist of (2) members and associate members of the Council 
of Seventy; (4) invited teachers, ministers, and editors ; (c) invited pastors of 
churches and superintendents of Sunday schools. 


ADDRESSES 


The subject for the evening was “‘ The Next Step Forward 
in Religious Education.” Addresses were delivered by the 
presiding officer, President James B. Angell, LL.D.; and by 
Rey. Francis E. Clark, D.D., President of the United Society 
of Christian Endeavor, Boston; Mr. Walter L. Hervey, Ph.D., 
Examiner of the Board of Education, New York city; Rev. 
William C. Bitting, D.D., Pastor of the Mt. Morris Baptist 
Church, New York city; and Rev. J. W. Bashford, Ph.D., 
President of Ohio Wesleyan University, Delaware, O. 


ADJOURNMENT 


At the close of the addresses the congregation sang the 
hymn, “O Word of God Incarnate.”” Prayer was made and 
the benediction pronounced by Rey. Lathan A. Crandall, D.D., 
Pastor of the Memorial Baptist Church, Chicago. Adjourn- 
ment. 

SECOND SESSION 


WEDNESDAY MORNING, FEBRUARY II 


The three sessions on Wednesday were held in the Second 
Presbyterian Church. The organ prelude and postlude for 
the morning and afternoon meetings were rendered by Miss 
Emeline P. Farrar, Chapel Organist of the Chicago Theologi- 


MINUTES OF THE CONVENTION 319 


cal Seminary; and for the evening meeting by Mr. A. F. 
McCarrell, Organist and Choir Director of the Second Pres- 
byterian Church. 


DEVOTIONAL SERVICE 


The morning session opened at ten o’clock with a devo- 
tional service, the congregation joining in the hymn, ‘When 
Morning Gilds the Skies.” The Scripture reading (John 4) 
was by Rev. Everett D. Burr, D.D., Pastor of the First Baptist 
Church, Newton Centre, Mass. Prayer was offered by Mr. Fred 
B. Smith, Secretary of the International Committee of the 
Young Men’s Christian Associations, New York city. Mr. 
Lester B. Jones, Director of Music at the University of 
Chicago, rendered Allitsen’s solo, “ Like as a Hart Desireth 
the Water Brooks.” 

BUSINESS 


The General Committee appointed by the Senate of the 
Council of Seventy to conduct the preparations for the Con- 
vention made its report through Professor George L. Robinson, 
Chairman. 

It was voted by the Convention to elect as permanent offi- 
cers of the Convention the following persons, in accordance 
with the recommendation of the General Committee: 

President— Professor Frank K. Sanders, Ph.D., D.D., Dean 
of the Yale Divinity School, New Haven, Conn. 

Vice- Presidents —James B. Angell, LL.D., President of the 
University of Michigan, Ann Arbor, Mich.; Rev. J. H. Kirk- 
land, Ph.D., Chancellor of Vanderbilt University, Nashville, 
Tenn.; Mr. Fred B. Smith, Secretary of the International 
Committee of the Young Men’s Christian Associations, New 
York city; Rev. George R. Merrill, D.D., Superintendent of 
the Congregational Home Missionary Society, Minneapolis, 
Minn.; Rev. George E. Horr, D.D., Editor of ‘The Watch- 
man,’ Boston, Mass.; Rev. Pascal Harrower, A.M., Rector of 
the Church of the Ascension, West New Brighton, N. Y. 

Secretaries—Mr. M. C. Hazard, Ph.D., Editor of the Con- 
gregational Sunday School and Publishing Society, Boston, 
Mass.; Rev. W. C. Bitting, D.D., Pastor of the Mt. Morris 
Baptist Church, New York city. 


320 RELIGIOUS EDUCATION ASSOCIATION 


It was voted by the Convention to adopt the program as 
prepared and printed by the General Committee. 

ft was voted that the President of the Convention appoint 
the following four committees: (1) A Committee on Enrol- 
ment; (2) A Committee on Permanent Organization; (3) A 
Committee on Nominations ; (4) A Committee on Resolutions. 

ft was voted that the principal addresses upon each topic 
be limited to twenty minutes; speakers opening the general 
discussion of each subject to be limited to five minutes in the 
Wednesday sessions, and to eight minutes in the Thursday 
sessions; the speaker in each case to be notified by a stroke of 
the bell when he enters upon the last minute of his time, and 
by a double stroke of the bell when the last minute is com- 
pleted; the time of the speaker not to be extended; members 
of the Convention to be invited to speak upon the several sub- 
jects after the addresses have been given, and the speakers 
announced in the program have opened the discussion ; 
addresses from the floor to be limited to three minutes each, 
and members to be called by the chairman; those desiring to 
speak upon the subjects under discussion to send their cards 
to the Secretary by the ushers at the close of the principal 
addresses. 

ADDRESSES 

The general subject of the session was ‘‘ The Modern Con- 
ception of Religious Education.” Addresses were given upon 
“Religious Education as a Part of General Education,” by 
Professor George A. Coe, Ph.D., Northwestern University, 
Evanston, Ill., and by Professor Edwin D. Starbuck, Ph.D., 
Leland Stanford Junior University, Stanford University, Calif. 
Addresses were given upon “Religious Education as Condi- 
tioned by the Principles of Modern Psychology and Peda- 
gogy,” by Professor John Dewey, Ph.D., Director of the School 
of Education of the University of Chicago, and by President 
Henry Churchill King, D.D., Oberlin College, Oberlin, Ohio. 
The last phase of the subject, “Religious Education as 
Affected by the Modern Historical Study of the Bible,” was 
presented by President Rush Rhees, D.D., LL.D., of the Uni- 
versity of Rochester, Rochester, N. Y., and by Professor Her- 
bert L. Willett, Ph.D., of the University of Chicago. 


+ ee 


MINUTES OF THE CONVENTION 321 


DISCUSSION 


The discussion that followed was participated in by Rev. 
Philip S. Moxom, D.D., Pastor of the South Congregational 
Church, Springfield, Mass.; Professor Wm. Douglas Macken- 
zie, D.D., of the Chicago Theological Seminary; and Rev. 
William P. Merrill, Pastor of the Sixth Presbyterian Church, 
Chicago. 

BUSINESS 


President Sanders read the composition of the four com- 
mittees, voted earlier in the session, as follows: 


Committee on Permanent Organization— President Henry Churchill 
King, D.D., Oberlin College, Oberlin, O., Chairman; President J. W. 
Bashford, Ph.D., Ohio Wesleyan University, Delaware, O.; Rev. W. C. 
Bitting, D.D., Pastor Mt. Morris Baptist Church, New York city; Rev. L. 
A. Crandall, D.D., Pastor Memorial Baptist Church, Chicago; Rev. A. E. 
Dunning, D.D., Editor ‘“ The Congregationalist,” Boston, Mass.; Rey. Jesse 
J. Haley, Pastor Christian Church, Cynthiana, Ky.; President William R. 
Harper, Ph.D., D.D., LL.D., the University of Chicago, Chicago; Rev. Pascal 
Harrower, Rector Church of the Ascension, West New Brighton, N. Y.; Mr. 
Walter L. Hervey, Ph.D., Examiner Board of Education, New York city; 
Professor J. I. D. Hinds, Ph.D., University of Nashville, Nashville, Tenn.; 
Rey. Richard M. Hodge, D.D., Union Theological Seminary, New York 
city; Rev. Geo. E. Horr, D.D., Editor ““The Watchman,” Boston, Mass.; 
Re.. E. A. Horton, D.D., President Unitarian Sunday School Society, 
Boston, Mass.; Chancellor J. H. Kirkland, Ph.D., Vanderbilt University, 
Nashville, Tenn.; Rev. R. W. Miller, D.D., Secretary Sunday School Board 
of the Reformed Church, Philadelphia, Pa.; Rev. Philip S. Moxom, D.D., 
Pastor South Congregational Church, Springfield, Mass.; Rev. Cornelius H. 
Patton, D.D., Pastor First Congregational Church, St. Louis, Mo.; Professor 
Geo. L. Robinson, Ph.D., McCormick Theological Seminary, Chicago; Mr. 
Fred B. Smith, General Secretary International Committee Y. M. C. A,, 
New York city; Professor Milton S. Terry, D.D., LL.D., Garrett Biblical 
Institute, Evanston, Ill.; Professor Herbert L. Willett, Ph.D., the University 
of Chicago. 

Committee on Nominations—President Rush Rhees, D.D., LL.D., 
University of Rochester, Rochester, N. Y., Chairman; Rev. E.S, Ames, 
Ph.D., Pastor Hyde Park Christian Church, Chicago; Rev. W. G. Ballan- 
tine, D.D., LL.D., International Y. M.C. A. Training School, Springfield, 
Mass.; President Clifford W. Barnes, Illinois College, Jacksonville, IIl.; 
Rey. Everett D. Burr, D.D., Pastor First Baptist Church, Newton Centre, 
Mass.; Mr. Frank H. Burt, State Secretary Y. M. C. A. of Missouri, St. 
Louis, Mo.; Principal George N. Carman, Lewis Institute, Chicago; Mr. 
David C. Cook, Editor Sunday School Publications, Elgin, Ill.; Professor 
George Cross, Ph.D., MacMaster University, Toronto, Can.; Professor 


322 RELIGIOUS EDUCATION ASSOCIATION 


Thomas Carter, Vanderbilt University, Nashville, Tenn.; Rev. H. P. DeFor- 
est, D.D., Pastor Woodward Avenue Congregational Church, Detroit, Mich.; 
Professor E. D, Starbuck, Ph.D., Leland Stanford Junior University, Stan- 
ford University, Calif.; Rev. William Ewing, State Superintendent of 
Congregational Sunday School and Publishing Society, Lansing, Mich.; 
Professor Shailer Mathews, D.D., the University of Chicago, Chicago; 
Professor Thomas Nicholson, D.D., Cornell College, Mt. Vernon, Ia.; Pro- — 
fessor Waldo S. Pratt, Mus. D., Hartford Theological Seminary, Hartford, 
Conn.; President H. H. Thoren, Western Union College, LeMars, Ia.; Mr. 
Charles H. Thurber, Ph.D., Editor Educational Publications of Messrs. 
Ginn & Co., Boston, Mass. 

Committee on Resolutions — President George B. Stewart, D.D., LL.D., 
Auburn Theological Seminary, Auburn, N. Y., Chairman; Professor Mor- 
gan Barnes, Westminster College, New Wilmington, Pa.; Rey. C. R. Black- 
all, D.D., Editor Periodicals American Baptist Publication Society, 
Philadelphia, Pa.; Rev. Erastus Blakeslee, Editor Bible Study Union Les- 
sons, Boston, Mass.; Rev. Nehemiah Boynton, D.D., Pastor First 
Congregational Church, Detroit, Mich.; Professor George A. Coe, Ph.D., 
Northwestern University, Evanston, Ill.; Mr. J. Spencer Dickerson, Editor 
“The Standard,” Chicago; Rev. R. Douglas Fraser, Editor Presbyterian 
Sunday School Publications, Toronto, Can.; Mr. J. H. Garrison, LL.D., 
Editor “The Christian Evangelist,” St. Louis, Mo.; President R. D. 
Harlan, D.D., Lake Forest College, Lake Forest, Ill.; Rev. Simeon 
Gilbert, D.D., Chicago; Mr. W. H. Hatch, Superintendent of Public Schools, 
Oak Park, Ill.;. Professor D. A. Hayes, D.D., S.T.D., LL.D., Garrett 
Biblical Institute, Evanston, IIll.; Principal E. Munson Hill, D.D., Congre- 
gational College of Canada, Montreal, Can.; President Richard C. Hughes, 
D.D., Ripon College, Wis.; President Emory Hunt, Denison University, 
Granville, O.; Rev. W. F. McMillen, D.D., District Missionary Congrega- 
tional Sunday School and Publication Society, Chicago; Rey. Spenser B. 
Meeser, D.D., Pastor Woodward Avenue Baptist Church, Detroit, Mich.; 
Mr. L. Wilbur Messer, General Secretary, Chicago Y. M. C. A., Chicago; 
Professor George W. Pease, Hartford School of Religious Pedagogy, Hart- 
ford, Conn.; Professor C. W. Votaw, Ph.D., the University of Chicago, 
Chicago. 

Committee on Enrolment— Professor Charles M. Stuart, D.D., S.T.D., 
Garrett Biblical Institute, Evanston, Ill., Chairman; Mr. Augustus L. 
Abbott, St. Louis, Mo.; Mr. Nolan R. Best, Associate Editor “The Interior,” 
Chicago; Mr. E. A. Fox, General Secretary Kentucky State Sunday School 
Association, Louisville, Ky. 


President Sanders, as President of the Council of Seventy, 
read the following resolution, passed by the Council of Seventy 
at its annual meeting on February ro: 


WHEREAS, The Council of Seventy with other persons have issued a 
Call for a Convention to be held in Chicago, Ill., February 10-12, for the 
promotion of religious and moral education ; 


MINUTES OF THE CONVENTION 323 


Resolved, That the Council of Seventy, conducting the American Insti- 
tute of Sacred Literature, hereby declares its desire to be associated with or 
recognized by any organization that may be established by the Convention 
only on the same basis as other organizations for the promotion of Bible 
study. 

ADJOURNMENT 

The hymn, “The Heavens Declare Thy Glory, Lord,” was 
sung by the congregation. The benediction was pronounced 
by Rev. S. S. Bates, D.D., Pastor of the College Street Baptist 
Church, Toronto, Canada. Adjournment. 


THIRD SESSION 
WEDNESDAY AFTERNOON, FEBRUARY II 
The Convention assembled at half-past two o’clock, and 
was opened with prayer by Rev. William B. Forbush, Ph.D., 
Pastor of the Winthrop Congregational Church, Boston. 
Mrs. Clarence Pellett, of Oak Park, Ill., rendered a soprano 
solo by Rocoli, entitled ‘“ Our King.” 


ADDRESSES 


The topic, ‘‘ The Promotion of Religious and Moral Edu- 
cation,” was then taken up as follows: (1) “Through the 
Home,” by President George B. Stewart, D.D., LL.D., of 
Auburn Theological Seminary, Auburn, N. Y.; and by Rey. Jean 
F. Loba, D. D., Pastor of the First Congregational Church, 
Evanston, Ill. (2) “Through the Public Schools,” by Mr. 
Charles H. Thurber, Ph.D., Editor of the Educational Publi- 
cations of Messrs. Ginn & Co., Boston; and by Mr. John W. 
Carr, A.M., Superintendent of Schools, Anderson, Ind. (3) 
“Through the Christian Associations and Young People’s 
Societies,” by Rev. W. G. Ballantine, D.D., LL.D., Bible 
Instructor in the International Young Men’s Christian Associ- 
ation Training School, Springfield, Mass.; and by Rev. 
Nehemiah Boynton, D.D., Pastor of the First Congregational 
Church, Detroit, Mich. 

DISCUSSION 

The subject was farther discussed by Rev. George E. Horr, 
D.D., Editor of ‘The Watchman,” Boston; by Mr. Rufus 
S. Halsey, President of the State Normal School, Oshkosh, 
Wis.; and by Rev. David Beaton, D.D., Pastor of the Lincoln 
Park Congregational Church, Chicago. 


324. RELIGIOUS EDUCATION ASSOCIATION 


ADJOURNMENT 


The session closed with the singing of the hymn, “Hail to 
the Brightness of Zion’s Glad Morning,” and the benediction 
by Rev. William S. Sigmund, Secretary Olive Branch Synod, 
Evangelical Lutheran Church, Columbus, Ind. Adjournment. 


FOURTH SESSION 
WEDNESDAY EVENING, FEBRUARY II 


The fourth session was given to the specific consideration 
of the Sunday school in relation to religious and moral edu- 
cation. 

DEVOTIONAL SERVICE 


The meeting opened at eight o’clock with a selection 
from Gounod’s ‘“‘ Redemption,” rendered by the quartet choir 
of the Second Presbyterian Church, Mrs. Lucile Stephenson- — 
Tewksbury, Mrs. Annie Rommeiss-Thacker, Mr. Henry A. ~ 
Mix, and Mr. J. M. Hubbard. The Scriptures (First Cor- 
inthians 13) were read by Professor J. I. D. Hinds, Ph.D., of 
the University of Nashville, Nashville, Tenn.; this was fol- 
lowed by the singing of the hymn, “I Love to Tell theStory.” 
Prayer was offered by Rev. A. Edwin Keigwin, Pastor of the 
Park Presbyterian Church, Newark, N. J. The quartet choir 
rendered the “ Holy Night,” by Chwatal. 


ADDRESSES 


The theme of the evening, ‘‘ Religious Education through 
the Sunday School,” was presented in four addresses: (1) “As 
Regards Organization for the Purpose of Instruction,” by 
Rev. C. R. Blackall, D.D., Editor of Periodicals, American 
Baptist Publication Society, Philadelphia, Pa; (2) “As 
Regards the Curriculum of Study,” by Professor Shailer 
Mathews, D.D., of the University of Chicago, Chicago; (3) “ As 
Regards Lesson-Helps and Text-Books,” by Professor Frank — 
K. Sanders, Ph.D., D.D., Dean of the Yale Divinity School, 
New Haven, Conn.; (4) ‘‘As Regards the Teaching Staff,” 
by Rev. Pascal Harrower, A.M., Chairman of the Sunday — 
School Commission of the Diocese of New York, Rector of 
the Church of the Ascension, West New Brighton, N. Y. 


MINUTES OF THE CONVENTION 325 


DISCUSSION 


The subject was farther discussed by Rev. Rufus W. Miller, 
D.D., Secretary of the Sunday School Board of the Reformed 
Church, Philadelphia, Pa.; by Rev. W. J. Mutch, Ph.D., Pastor 
of the Howard Avenue Congregational Church, New Haven, 
Conn.; and by Rev. Simeon Gilbert, D.D., Chicago. 


BUSINESS 


The following resolution was proposed by Rev. Jesse B. 
Young, D.D., Pastor of the Walnut Hills Methodist Episco- 
pal Church, Cincinnati, Ohio, and was adopted by the Con- 
vention: 


Resolved, That we record our appreciation of the courtesies and hospi- 
talities extended to and enjoyed by this Convention by the officers of the 
Second Presbyterian Church, and that we extend our thanks to the choral 
director and choir of this church, and other skilled singers and organists, 
who have led our thoughts and hearts upward by their services of praise. 


ADJOURNMENT 


The hymn, “Forward, be our Watchword,” was sung by 
the congregation. Prayer was offered and the benediction 
pronounced by Rev. Spenser B. Meeser, D.D., Pastor of the 
Woodward Avenue Baptist Church, Detroit, Mich. Adjourn- 
ment. 


FIFTH SESSION 
THURSDAY MORNING, FEBRUARY 12 


The two sessions on Thursday were held in the University 
Congregational Church. Mr. Joseph Gillespie, the organist of 
the church, rendered the prelude and postlude at each session. 


DEVOTIONAL SERVICE 


The Convention was called to order at ten o’clock. The 
hymn, “A Glory Gilds the Sacred Page,” was sung. Scrip- 
tures (Luke 24: 25-7, 44-53; Acts 1: 1-8) were read by Rev. 
E. Munson Hill, D.D., Principal of the Congregational Col- 
lege of Canada, Montreal, Can. Prayer was offered by Pro- 
fessor Milton S. Terry, D.D., of Garrett Biblical Institute, 
Evanston, Ill. A soprano solo, Protheroe’s ‘ Lead, Kindly 
Light,” was given by Mrs. William D. Ferguson, of Chicago. 


326 RELIGIOUS EDUCATION ASSOCIATION 


ADDRESS 


President William R. Harper, Ph.D., D.D., LL.D., of the 
University of Chicago, addressed the Convention upon “The 
Scope and Purpose of the New Organization.” 


DISCUSSION 


The discussion was continued by Rev. J. H. Kirkland, Ph.D., 
LL.D., Chancellor of Vanderbilt University, Nashville, Tenn.; 
Rev. Edward A. Horton, D.D., President of the Unitarian 
Sunday School Society, Boston ; Rev. Caspar W. Hiatt, D.D., 
Pastor of the Euclid Avenue Congregational Church, Cleve- 
land, O.; Professor George W. Pease, of the Hartford School 
of Religious Pedagogy, Hartford, Conn.; and Rev. Albert E. 
Dunning, D.D., Editor of “‘The Congregationalist,” Boston. 

Informal discussion was participated in by Mr. M. C. Haz- 
ard, Ph.D., Editor Congregational Sunday School Publica- 
tions, Boston; Mr. F. C. Morehouse, Editor “The Living 
Church,” Milwaukee, Wis.; Rev. Charles W. Pearson, Pastor of 
the Unitarian Church, Quincy, Ill.; Rev. Philip S. Moxom, 
D.D., Pastor of the South Congregational Church, Springfield, 
Mass.; Rev. A. Wellington Norton, LL.D., President Sioux 
Falls College, Sioux Falls, S. Dak.; Mr. Edward O. Sisson, 
Director of the Bradley Polytechnic Institute, Peoria, Ill.; Rev. 
C. R. Blackall, D.D., Editor of Periodicals, American Baptist 
Publication Society, Philadelphia, Pa. 


BUSINESS 


The Committee on Enrolment, through its Chairman, Pro- 
fessor Charles M. Stuart, D.D., of Garrett Biblical Institute, 
Evanston, IIl., reported as follows: 

The registration of members of the Convention is thus far 360 persons,* 
representing twenty-three states, two provinces of Canada, and four foreign 
countries. New England is largely represented, as well as the states of 
the interior. Fifteen denominations are represented, and a large numberof 
educational institutions. The members of the Convention are individuals 
rather than formally appointed delegates of institutions or organizations. 


On motion the report was accepted and referred to the 
Publishing Committee. 


1 The total attendance of invited members, as determined at the close of the Convention, 
was over 400, Still others were present whose names were not formally registered, 


MINUTES OF THE CONVENTION 327 


The Committee on Permanent Organization reported 
through its Chairman, President Henry Churchiil King, D.D., 
of Oberlin College, Oberlin, O., as follows: 


The Committee has especially desired not to force any plan on the Con- 
vention, and yet I am sure we all see that it would be a great pity to have 
this Convention adjourn without adopting some permanent plan of organiza- 
tion. It seemed therefore that we ought to be able to suggest something 
definite and well thought out in the way of a constitution. The one thing 
certainly that we cannot fail to do at this Convention is to adopt some kind 
of a reasonable organization, so that the fruits of the Convention may not 
be lost. Your committee therefore faced the problem of devising some 
plan for a permanent organization. We felt that we ought to provide for 
an organization that, in the first place, would be large; that, in the second 
place, would be broad in its outlook, and be able to take in all kinds of 
organizations, and all the different classes of workers that would naturally 
be interested in religious and moral education ; that, in the third place, would 
allow some freedom of work and yet be effective, get something done; and 
finally, that should have a constitution which had been thoroughly tested. I 
think that all these requirements have been in the minds of the committee ; 
that the constitution ought to allow for largeness, for breadth, for freedom, 
for effectiveness, and that it should be a tested constitution. 

The constitution recommended by your Committee is not—I think I 
owe it to you to say—hastily prepared. You can well understand, of 
course, that back of the calling and organization of such a Convention as 
this there has had to be a great deal of thought and planning. The pre- 
liminary conferences held in different parts of the country have taken up 
this question of the constitution. Besides this there has been a great deal 
of correspondence bearing upon the question of the form of the organiza- 
tion. Many of the committees too that had the calling and organization of 
this Convention in mind have gone over this same subject; and your Com- 
mittee—a committee of twenty-one —were obliged to deprive themselves 
of the entire afternoon session yesterday to go over the Constitution and 
adopt it phrase by phrase. I have a right therefore to say that the consti- 
tution offered is certainly not hastily recommended. 

The consensus of all these preliminary considerations has been just 
this, that we probably could not do more wisely than to organize along 
essentially the same lines as the National Educational Association. Their 
constitution seemed to meet the needs that I mentioned, namely, it provides 
for as large a membership as we should ever need to anticipate; in the 
second place, it provides for great breadth in the number of departments 
that shall be represented in the organization; in the third place, it allows 
great freedom of work in these separate departments, and still in its Exec- 
utive Board and in its Board of Directors and in its Council it provides for 
some really effective work; besides it is, as I said, a tested constitution — 
there has been the test of thirty years’ trial by the National Educational 
Association. We are therefore not presenting an untried plan in the consti- 


328 RELIGIOUS EDUCATION ASSOCIATION 


tution now reported. The constitution of the National Educational Asso- 
ciation has been essentially transferred, therefore, except in two particulars: 
one in the direction of simplification, and one in the direction of making 
the Executive Board larger and more representative. The two essential 
differences, therefore, from the National Educational Association constitu- 
tion are just these: that, in the first place, instead of having two boards, a 
Board of Trustees and a Board of Directors, this constitution recommends — 
one Board of Directors; in the second place, instead of having a compara- 
tively small Executive Committee of seven, the constitution recommends a 
large Executive Board of twenty-five. 

It seems necessary, in order that the constitution may be fairly before 
you, to read the constitution recommended in detail, article by article. I 
am sure you will bear with this reading; there are a number of points that 
I should like to call your special attention to as I read. Your Committee 
recommend unanimously and heartily the adoption of the following consti- 
tution: 

(The constitution as printed on pp. 334-9 was then read.) 


I now have the pleasure of presenting the unanimous and hearty 
recommendation of the Committee on Permanent Organization in favor of 
the constitution just read. The Committee counted itself very happy in 
having the example of the National Educational Association before it, that 
it might be possible to present at once a constitution that would really 
meet our case. 

Jt was voted, on motion of Rev. Philip S. Moxom, D.D., 
of Springfield, Mass., that the report of the Committee be 
accepted and its consideration be postponed until the time 
provided by the program for its discussion in the afternoon 
session. 


ADJOURNMENT 


After singing the hymn, “Rise Crowned with Light,” the 
session closed with the benediction by Rev. Cornelius H. 
Patton, D.D., Pastor of the First Congregational Church, St. 
Louis, Mo. 


SIXTH SESSION 
THURSDAY AFTERNOON, FEBRUARY I2 


After a luncheon provided for the members of the Con- — 
vention by the General Committee, given at the Quadrangle 
Club of the University of Chicago, the last session of the 
Convention was called to order by President Sanders at half- 
past two o’clock. 


MINUTES OF THE CONVENTION 329 


DEVOTIONAL SERVICE 


The hymn, “The Church’s One Foundation,” was sung by 
the congregation. The Scriptures (Ephesians 4) were read 
by Professor Waldo S. Pratt, of Hartford Theological Seminary, 
Hartford, Conn. Prayer was offered by Rev. Erastus Blakes- 
lee, editor of the Bible Study Union Lessons, Boston. Mr. 
Charles Knorr, of Chicago, rendered the tenor solo, ‘‘ Fear Ye 
Not, O Israel” (Dudley Buck). 


ADDRESS 


Rev. Frank W. Gunsaulus, D.D., President of Armour 
Institute and Pastor of Central Church, Chicago, spoke on 
“The Relation of the New Organization to Existing Organi- 
zations.” 

DISCUSSION 

The subject was farther treated by Rev. George R. Merrill, 
D.D., Superintendent of the Congregational Home Missionary 
Society, Minneapolis, Minn.; Rev. Charles J. Little, D.D., 
LL.D., President of Garrett Biblical Institute, Evanston, II1.; 
Mr. L. Wilbur Messer, General Secretary of the Young Men’s 
Christian Association, Chicago; Rev. William F. McDowell, 
Ph.D.,. Secretary of Education of the Methodist Episcopal 
Church, New York city, whose paper was read in his absence 
by Professor Milton S. Terry, D.D., of Garrett Biblical Insti- 
tute, Evanston, Ill.; Rev. Richard M. Hodge, D.D., Instructor 
in the School for Lay Workers, Union Theological Seminary, 
New York city. 

BUSINESS 

It was announced that Rev. Edward Everett Hale, D.D., 
of Boston, who greatly desired to be present at the Convention, 
but found this impossible because of the state of his health, 
had sent a letter to the members of the Convention, copies of 
which would be found upon the table before them. 

lt was voted, on motion of Professor Edwin D. Starbuck, 
Ph.D., of Leland Stanford Junior University, Calif., that the 
Convention adopt the report of the Committee on Perma- 
nent Organization, and that in adopting the report the 
members of the Convention consider themselves organized 
under the new constitution. The vote was unanimous. 


330 RELIGIOUS EDUCATION ASSOCIATION 


The Committee on Nominations made its report through 
Professor Shailer Mathews, of the University of Chicago, in 
the temporary absence of the Chairman of the Committee, 
President Rush Rhees, D.D., LL.D., of the University of 
Rochester, Rochester, N. Y., as follows: 


President—Professor Frank Knight Sanders, Ph.D., D.D., Dean Yale 


Divinity School, New Haven, Conn. 

Vice-Presidents— President Nicholas Murray Butler, Ph.D., LL.D., 
Columbia University, New York city; President James B. Angell, LL.D., 
University of Michigan, Ann Arbor, Mich.; Rev W.G. Ballantine, D.D., 
LL.D., International Y. M. C. A. Training School, Springfield, Mass.; Rev. 
William C. Bitting, D.D., Pastor Mt. Morris Baptist Church, New York 
city; Rev. Amory H. Bradford, D.D., Pastor First Congregational Church, 
Montclair, N. J.; Mr. J. W. Carr, Superintendent of Schools, Anderson, Ind.; 
Professor Thomas F. Day, D.D., San Francisco Theological Seminary, San 
Anselmo, Calif.; Rev. George E. Horr, D.D., Editor “The Watchman,” 
Boston, Mass.; Rev. Jesse L. Hurlbut, D.D., Pastor Methodist Episcopal 
Church, Morristown, N. J.; President William DeWitt Hyde, D.D., LL.D., 
Bowdoin College, Brunswick, Me.; President Burris A. Jenkins, Kentucky 
University, Lexington, Ky.; President Charles J. Little, D.D., Garrett Bibli- 
cal Institute, Evanston, Ill.; Rev. S. J. McPherson, Head Master Lawrence- 
ville School, Lawrenceville, N. J.; Rev. John Moore, Ph.D., Pastor First 
Methodist Episcopal Church, South, Dallas, Tex.; Professor James S. Riggs, 
D.D., Auburn Theological Seminary, Auburn, N. Y.; President Mary E, 
Woolley, Litt.D., Mount Holyoke College, South Hadley, Mass. 

Treasurer —Mr. James Herron Eckels, President Commercial National 
Bank, Chicago. 

Directors at Large —Mr. Herbert B. Ames, Montreal, Canada; Mr. 


Nolan R. Best, Editor “‘ The Interior,’’ Chicago; Rev. Nehemiah Boynton, — 


D.D., Pastor First Congregational Church, Detroit, Mich.; Professor Edward 
L. Curtis, Ph.D., D.D., Yale Divinity School, New Haven, Conn.; Rev. Samuel 
A.Eliot,D.D., President American Unitarian Association, Boston, Mass.; Pres- 
ident R. D. Harlan, D.D., Lake Forest College, Lake Forest, Ill.; Rev. Pascal 
Harrower, Chairman Sunday School Commission of the Diocese of New 
York, Rector Church of the Ascension, West New Brighton, N. Y.; Profes- 
sor J. I. D. Hinds, Ph.D., University of Nashville, Nashville, Tenn.; President 
Richard Cecil Hughes, D.D., Ripon College, Ripon, Wis.; Rev. Charles 
E. Jefferson, D.D., Pastor Broadway Tabernacle, New York city; President 
R. J. Kelly, Earlham College, Richmond, Ind.; Rev. William M. Lawrence, 
D.D., Pastor Second Baptist Church, Chicago; Rev. William F. McDowell, 
Secretary of Education, Methodist Episcopal Church, New York city; 
Professor John E. McFadyen, A.M., Knox College, Toronto, Canada, 
Professor Walter Miller, Tulane University, New Orleans, La.; Professor 
Samuel C. Mitchell, Ph.D., Richmond College, Richmond, Va.; Rev. A. B. 
Philputt, D.D., Pastor Central Christian Church, Indianapolis, Ind.; 


MINUTES OF THE CONVENTION 331 


President Albert Salisbury, Ph.D., State Normal School, Whitewater, Wis.; 
Rey. Charles H. Snedeker, Dean St. Paul’s Cathedral, Cincinnati, O.; 
Rey. Floyd W. Tompkins, D.D., Rector Holy Trinity Church, Phila- 
delphia, Pa. 

Executive Board—President William Lowe Bryan, Ph.D., Indiana 
University, Bloomington, Ind.; Professor George A. Coe, Ph.D., North- 
western University, Evanston, Ill.; Rev. Lathan A. Crandall, D.D., Pastor 
Memorial Baptist Church, Chicago; Rev. H. P. DeForest, D.D., Pastor 
Woodward Avenue Congregational Church, Detroit, Mich.; Mr. J. Spencer 
Dickerson, Editor “ The Standard,” Chicago; President Frank W. Gunsaulus, 
D.D., Armour Institute, and Pastor Central Church, Chicago; President 
Charles Cuthbert Hall, D.D., Union Theological Seminary, New York city; 
President William R. Harper, Ph.D., D.D., LL.D., The University of Chi- 
cago, Chicago; Mr. N. W. Harris, Chicago; Mr. W. L. Hervey, Ph.D., 
Examiner Board of Education, New York city; Mr. Charles S. Holt, Chi- 
cago; Mr. J. L. Houghteling, Chicago; Mr. Charles L. Hutchinson, Chi- 
cago; President Henry Churchill King, D.D., Oberlin College, Oberlin, 
O.; Chancel!or James H. Kirkland, Ph.D., LL.D., Vanderbilt University, 
Nashville, Tenn.; Professor W. Douglas Mackenzie, D.D., Chicago Theo- 
logical Seminary, Chicago; Rev. William P. Merrill, Pastor Sixth Presby- 
terian Church, Chicago; Mr. L. Wilbur Messer, General Secretary Y. M. 
C. A., Chicago; Mr. S. J. Moore, Toronto, Can.; Professor George L. Rob- 
inson, Ph.D., McCormick Theological Seminary, Chicago; Professor Herbert 
L. Willett, Ph.D., The University of Chicago, Chicago. 


It was voted that the Secretary of the Convention cast a 
ballot in behalf of the Association for the President, Vice- 
Presidents, the members of the Board of Directors nominated 
by the Committee, and the members of the Executive Board. 

Jt was voted that the reading of the minutes be omitted, 
and that they be referred to a special committee for revision. 
The Committee appointed by the presiding officer consisted of 
two members, Professor George S. Goodspeed, Ph.D., of the 
University of Chicago, and Rev. S. M. Campbell, D.D., Pastor 
of the Emerald Avenue Presbyterian Church, Chicago. 

Professor Graham Taylor, D.D., of the Chicago Theologi- 
cal Seminary, made the following statement and motion, the 
Convention voting its adoption : 

GRAHAM TAYLOR: Mr. Chairman, the success of this Convention, in 
my judgment and the judgment of many others, is perhaps due, more than 
to any other reason, to the thorough preliminary work done by the General 
Committee of this preliminary organization. This Committee consisted of 


sevenmen. Everyone of usis indebted to the gratuitous and splendid ser- 
vice of each of these men; and I do not think it invidious to name one of 


332, RELIGIOUS EDUCATION ASSOCIATION 


them, and I think all his colleagues will bear me out in saying that the suc 
cess of this Convention is perhaps due more to the fidelity and indomitable 
energy and the utmost devotion of Professor Votaw, than to anybody here 
I therefore move that the thanks of the Association be extended to the 
General Committee for their splendid preliminary work, and especially to — 
Professor Votaw for his great fidelity and efficiency in service upon this 
Committee. 


it was voted that that part of Art. V, Sec. 6, of the consti- 
tution, relating to the election in 1903 of members of the 
Board of Directors for each state, etc., be suspended, in accord- 
ance with the provision of Art. VII, and the election of these 
members be referred to the Executive Board. 

The Committee on Resolutions, through its Chairman, 
Rev. George B. Stewart, D.D., President of Auburn Theologi- 
cal Seminary, Auburn, N. Y., made the following report, 
which was unanimously adopted: 


The Convention for Religious and Moral Education, meeting in Chi- 
cago, on February 10, II, and 12, 1903, hereby expresses the conviction that 
a forward movement is necessary in religious and moral education. Inas- 
much as an important service can be rendered by co-operation of workers 
for the studying of problems, for furnishing information, for mutual] encour- 
agement, and for the promotion of higher ideals and better methods, a new 
organization for the United States and Canada has seemed desirable. The 
organization should be comprehensive and flexible. This will exclude 
advocacy of the distinctive views of any denomination or school of opinion; 
it will forbid the limitation of the work to any single phase of religious and 
moral education, as, for example, the Sunday school; it will prevent the 
control of the organization by any section of the country, by those inter- 
ested in any single division of the work, or by those representing any one 
school of thought. Itis not the purpose to publish a series of Sunday-school 
lessons or to compete with existing Sunday-school or other organizations; 
but rather to advance religious and moral education through such agencies. 

To the Council of Seventy which called this Convention, and to the 
committees which provided remarkably complete arrangements therefor, 
we express our deep indebtedness. 

We wish also to extend our thanks to Professor Chamberlain, the 
director of the music of the Convention; to Dr. Falk, the organist, and the 
chorus for the first session, and to the other organists and singers of the 
subsequent sessions; to the officers of the Second Presbyterian Church and 
the University Congregational Church for the privilege of meeting in their 
buildings; to the friends in Chicago who have opened their homes and 
extended hospitality to delegates; to the Auditorium Hotel for the use of a 
room for the headquarters of the Convention; to the Chicago Telephone 
Company for the installation of a telephone at the Convention headquar- 


MINUTES OF THE CONVENTION 333 


ters; to Messrs. E. H. Stafford & Bros. for the use of desks and chairs; and 
to the railroads of the Central and Western Passenger Associations for the 
special courtesies shown the Convention in their arrangement for the trans- 
portation of delegates. 


The program and the business of the Convention having 
been completed, the time for adjournment was at hand. The 
President of the Convention, Professor Frank K. Sanders, 
said in closing: 

I am sure we should all be glad to extend indefinitely the sessions of 
our Convention. We all feel that this has been a notable gathering, 
notable in many ways. I am sure every one of us feels that whatever 
sacrifices he may have found it necessary to make in order to be here have 
been abundantly repaid to him in the richness and fulness of this splendid 
meeting. I trust that our interest will deepen and abide. 

I wish there were time for the expression of the opinion, which I am 
sure is in many of your hearts, regarding the duty that now lies upon the 
members of the Convention to prepare the way for the future work of the 
Association. This should be the special privilege of those of us who are 
pastors, who are leaders in any branch of the great work of religious and 
moral education. It is highly appropriate that we should speak to our 
churches and to our communities, that we should avail ourselves of all 
opportunities not merely to advocate the principles in which, I am sure, we 
have come to believe, but to make entirely clear the spirit and purpose of 
this gathering and the work which the Association proposes to do. Let 
each and every one of us regard himself as a special representative, a 
general secretary at large of this Association. With our effective 
co-operation at the present time a broad field of usefulness will surely open 
before the movement. We have asked repeatedly and earnestly for God’s 
blessing upon it; let us support our prayers by our service. 

Let us now bring our gathering to its fitting close with sincere and 
reverent recognition of the constant presence and guidance of God. 


ADJOURNMENT 


After singing the hymn, “ Onward, Christian Soldiers,” the 
closing prayer was offered by Rev. Frederic E. Dewhurst, 
Pastor of the University Congregational Church, Chicago. 
The Convention was then declared adjourned, szve de. 


M. C. Hazarp 


WoC Bivine Secretaries. 


CONSTITUTION OF THE ASSOCIATION 


ARTICLE I—NAME ; 
This Association shall be entitled “The Religious Educa- | 
tion Association.” 


ARTICLE II— PURPOSE 


The purpose of this Association shall be to promote 
religious and moral education. 


ARTICLE III —DEPARTMENTS 

SECTION 1. The Association shall conduct its work under 
several departments, as follows: (1) The Council; (2) Uni- 
versities and Colleges; (3) Theological Seminaries; (4) 
Churches and Pastors; (5) Sunday Schools; (6) Secondary 
Public Schools; (7) Elementary Public Schools; (8) Private 
Schools; (9) Teacher Training; (10) Young Men’s and 
Young Women’s Christian Associations ; (11) Young People’s 
Societies ; (12) The Home; (13) Libraries; (14) The Press; — 
(15) Correspondence Instruction; (16) Religious Art and 
Music. 

Sec. 2. Other departments may be organized on the 
approval of the Executive Board hereinafter provided. 

Sec. 3. Members may belong to such department or 
departments as they may select, except in the case of the 
Council as provided for in Sec. 4. 

Sec. 4. The Council of Religious Education shall con- 
sist of sixty members, who shall be active members of the 
Association. The original membership shall be selected by 
the Executive Board of the Association, ten for one year, ten 
for two years, ten for three years, ten for four years, ten for 
five years, ten for six years. 

Vacancies in the Council shall be filled in alternation, one- 
half by the Council itself, the other half by the Board of 
Directors hereinafter provided. The absence of a member 
from two consecutive annual meetings of the Council shall be 
equivalent to resignation of membership, and a new member 
shall be elected for the unexpired term. 

334 


CONSTITUTION OF THE ASSOCIATION 335 


There shall be a regular annual meeting of the Council, in 
connection with the annual meeting of the Association. The 
regular election of members of the Council shall take place at 
this meeting. Ifthe Board of Directors shall for any reason 
fail to elect its quota of members annually, such vacancy or 
vacancies shall be filled by the Council itself. 

The Council shall elect its own officers and adopt its own 
by-laws, provided that these shall not be inconsistent with the 
constitution of the Association. 

The Council shall have for its object to reach and to dis- 
seminate correct thinking onall general subjects relating to 
religious and moral education. Also, in co-operation with the 
other departments of the Association, it shall initiate, conduct, 
and guide the thorough investigation and consideration of 
important educational questions within the scope of the 
Association. On the basis of its investigations and considera- 
tions the Council shall make to the Association, or to the 
Board of Directors, such recommendations as it deems expedi- 
ent relating to the work of the Association. 

There shall be appointed annually some person to submit, 
at the next annual meeting, a report on the progress of reli- 
gious and moral education during the year; this person need 
not be selected from the members of the Council. 

ARTICLE IV—MEMBERSHIP 

SecTION 1. There shall be three classes of members: 
Active (individual and institutional), Associate, and Corre- 
sponding. 

Src. 2. Active members shall be (1) teachers, pastors, and 
any persons otherwise engaged in the work of religious and 
moral education as represented by the sixteen departments 
named in Art. III; (2) institutions and organizations thus 
engaged. 

SEc. 3. Associate Members shall be persons who are not 
directly engaged in the work of religious and moral education, 
but who desire to promote such work. 

Sec. 4. The Corresponding Members shall be persons 
not resident in America who may be elected to such member- 
ship by the Board of Directors. The number of Correspond- 
ing Members shall at no time exceed fifty. 


336 RELIGIOUS EDUCATION ASSOCIATION 


Sec. 5. The fees of membership shall be as follows: 
Active and Associate Members shall each pay an enrolment 
fee of One Dollar, and an annual fee of Two Dollars. Cor- 
responding Members shall pay no fees. The annual fee shall 
be payable on or before the holding of the Annual Convention. 
Active members who have paid into the Association the 
amount of Fifty Dollars shall be designated Life Members. 

Sec. 6. Active and Associate Members may withdraw 
from membership by giving written notice to the Secretary 
before April 1. Resumption of membership will be possible 
on payment of the enrolment fee and the annual fee for the 
current year. 

Sec. 7. A!l members of the Association whose fees are 
paid shall receive the volume of Proceedings of the Annual 
Convention. 

Sec. 8. All members of the Association shall be elected 
by the Board of Directors. 

Sec. 9. Active Members only, whose fees are paid, shall 
have the right to vote and to hold office in the Association 
and its departments. 

ARTICLE V—OFFICERS 

SEcTION 1. The officers of the Association shall be as 
follows: President, sixteen Vice-Presidents, Secretary, Treas- 
urer, a Board of Directors, and an Executive Board. 

Sec. 2. The President and Vice-Presidents shall be 
chosen by ballot on a majority vote of the Association at its 
annual meeting, and shall hold office for one year, or until 
their successors are chosen. 

Sec. 3. The President shall preside at the meetings of 
the Association, and of the Board of Directors, and shall per- 
form the duties usually devolving upon a presiding officer. 
In his absence the first Vice-President in order who is present 
shall preside, and in the absence of all Vice-Presidents, a 
pro tempore chairman shall be appointed on nomination, the 
Secretary putting the question. 

Sec. 4. The Secretary shall be elected by the Executive 
Board, which shall fix the compensation and the term of office. 
The Secretary of the Association shall also be the Secretary of 
the Board of Directors and of the Executive Board, 


CONSTITUTION OF THE ASSOCIATION 337 


The Secretary shall keep a full and accurate report of the 
proceedings of the general meetings of the Association, and of 
all the meetings of the Board of Directors. 

Sec. 5. The Treasurer shall be elected by the Executive 
Board. He shall receive, and hold, invest, or expend, under 
the direction of this Board, all money paid to the Association ; 
shall keep an exact account of receipts and expenditures, with 
vouchers for the latter ; shall render the accounts for the fiscal 
year, ending July 1, to the Executive Board, and when these 
are approved by the Executive Board, shall report the same to 
the Board of Directors. The Treasurer shall give such bond 
for the faithful discharge of his duties as may be required by 
the Executive Board. 

Sec. 6. The Board of Directors shall consist of one mem- 
ber from each state, territory, district, or province, having a 
membership of twenty-five or more in the Association, 
together with twenty members chosen at large, to be elected 
by ballot on a majority vote of the Association at the Annual 
Convention. These members of this Board shall serve for one 
year, or until their successors are chosen. In addition, the 
President, First Vice-President, Secretary, Treasurer, and the 
members of the Executive Board, shall be members of the 
Board of Directors. In 1903 one member shall be elected by the 
Association for each state, territory, district, or province rep- 
resented in the list of signers to the Call for the Convention. 

Each President of the Association shall at the close of his 
term of office become a Director for life. 

The Board of Directors shall have power to fill all vacan- 
cies in their own body and in the several departments of the 
Association ; shall have in charge the general interests of the 
Association, excepting those herein intrusted to the Executive 
Board ; and shall make all necessary arrangements for the 
meetings of the Association. 

Sec. 7. The Executive Board shall consist of twenty-one 
members elected by the Board of Directors, to hold office for 
seven years. In 1903 the Executive Board shall be elected by 
the Association, and at the first meeting of the Board the term 
of service of each member shall be determined by lot, three 
for one year, three for two years, three for three years, three 


338 RELIGIOUS EDUCATION ASSOCIATION 


for four years, three for five years, three for six years, and 
three for seven years. The President, First Vice-President, 
Secretary, and Treasurer shall be ex-officio members of the 
Executive Board. This Board shall elect its own chairman. 

This Board shall be the corporate body of the Association, 
and (1) shall provide for the safekeeping and expenditure of 
all funds accruing to the Association; (2) shall carry into 
effect the actions of the Association and of the various depart- 
ments; (3) shall publish the annual report, the reports of 
departments and of special committees, and such other 
material as shall further the purpose of the Association; (4) 
shall exercise the functions of the Board of Directors during 
the interval of its meetings; (5) shall fix its quorum at not 
less than seven members. 

This Board shall make an annual report of its work during 
the year to the Board of Directors. 

This Board, with the approval of the Board of Directors, 
may appoint from time to time such special secretaries for the 
conduct of its work as shall be deemed advisable. These 
secretaries shall be ex-officio members of the Executive Board. 

Sec. 8. Each of the sixteen departments under the Asso- 
ciation shall be organized with a President and a Recording 
Secretary. The President shall preside at the meetings of the 
department, and shall perform the other duties of a presiding 
officer. The Recording Secretary shall keep a record of the 
proceedings of the meetings of the department, and a list of 
the members of the department. The President, Recording 
Secretary, and not less than three nor more than seven mem- 
bers of the department, elected by ballot on a majority vote of 
the members of the department, shall constitute the Executive 
Committee for the department. The President, Recording 
Secretary, and the other members of the Executive Committee 
shall be elected atthe time of the Annual Convention, and shall 
hold office for one year, or until their successors are chosen. 
The action of these departments shall be recognized as the 
official action of the Association only when approved by the 
Board of Directors. 

In the year 1903 the officers of each department shall be 
appointed by the Executive Board. 


CONSTITUTION OF THE ASSOCIATION — 339 


ARTICLE VI— MEETINGS 


Section 1. The annual meeting of the Association shall 
be held at such time and place as shall be determined by the 
Board of Directors. 

Sec. 2. Special meetings of the Association may be called 
by the President at the request of five members of the Board of 
Directors. 

Sec. 3. Any department of the Association may hold a 
special meeting of the department at such time and place as by 
its own regulations it shall appoint. 

Sec. 4. The Board of Directors shall hold its regular meet- 
ings at the place, and not less than two hours before the time, 
of the assembling of the Association. Special meetings of the 
Board may be held at such other times and places as the Board, 
or the President, shall determine. 

Each new Board shall organize at the session of its election. 


ARTICLE VII—AMENDMENTS 


This Constitution may be altered or amended at a regular 
meeting of the Association by the unanimous vote of the mem- 
bers present ; or by a two-thirds vote of the members present, 
provided that the alteration or amendment has been substan- 
tially proposed in writing at a previous meeting. 


ARTICLE VIII—BY-LAWS 


By-laws, not inconsistent with this Constitution, which have 
been approved by the Board of Directors, may be adopted at 
any regular meeting, on a two-thirds vote of the members 
of the Association present. 


OFFICERS OF THE ASSOCIATION 


GENERAL OFFICERS 


PRESIDENT 


SANDERS, FRANK KNIGHT, PH.D., D.D. 
Dean Yale Divinity School, New Haven, Conn. 


VICE-PRESIDENTS 


BUTLER, NICHOLAS Murray, PuH.D., LL.D. 

President Columbia University, New York city 
ANGELL, JAMES B., LL.D. 

President University of Michigan, Ann Arbor, Mich. 
BALLANTINE, WILLIAM G., D.D., LL.D. 

Instructor of the Bible, International Y. M. C. A, Training — 

School, Springfield, Mass. 
BiTTING, WILLIAM C., Rev., D.D. 

Pastor Mt. Morris Baptist Church, New York city 
BRADFORD, Amory H., Rev., D.D. 

Pastor First Congregational Church, Montclair, N. J. 
Carr, JOHN W., A.M. 

Superintendent of Schools, Anderson, Ind. 
Day, Tuomas F., D.D. 


Professor San Francisco Theological Seminary, San Anselmo, — 
Calif. 


Horr, GeorceE E., Rev., D.D. 

Editor ‘‘The Watchman,” Boston, Mass. 
HuRLBUT, JESSE L., Rev., D.D. 

Pastor Methodist Episcopal Church, Morristown, N. J. 
Hype, WILLIAM DEWITT, D.D., LL.D. 

President Bowdoin College, Brunswick, Me. 
JENKINS, Burris A., A.M. 

President Kentucky University, Lexington, Ky. 
McPHERSON, Simon J., Rev., D.D. 

Head Master Lawrenceville School, Lawrenceville, N. J. 
Moore, JOHN M., ReEv., Pu.D. 

Pastor First Methodist Episcopal Church, South, Dallas, Texas 
Riccs, JAMEs S., D.D. 

Professor Auburn Theological Seminary, Auburn, N. Y. 


WASHINGTON, BooKER T. 
Principal Tuskegee Normal and Industrial Institute, Tuskegee, 
Ala. 7 
Woo. ey, Mary E., Litt.D. 
President Mount Holyoke College, South Hadley, Mass. 


340 


OFFICERS OF THE ASSOCIATION 341 


CHAIRMAN OF THE EXECUTIVE BOARD 


HarPER, WILLIAM RAINEY, PH.D., D.D., LL.D. 
President University of Chicago, Chicago, Ill. 


GENERAL SECRETARY 


EDITORIAL SECRETARY 


RECORDING SECRETARY 


Cor, GEORGE ALBERT, PH.D. 
Professor Northwestern University, Evanston, III. 


FINANCIAL SECRETARY 


STEARNS, WALLACE NELSON, PH.D. 
153-155 LaSalle St., Chicago 


TREASURER 


ECKELS, JAMES HERRON 
President Commercial National Bank, Chicago. Ill. 


BOARD OF DIRECTORS 


Directors at Large 

Best, NoLaN R. 

Associate Editor “The Interior,” Chicago, Il. 
Boynton, NEHEMIAH, ReEv., D.D. 

Pastor First Congregational Church, Detroit, Mich. 
Curtis, EpwarpD L., Pu.D., D.D. 

Professor Yale Divinity School, New Haven, Conn. 
Exiot, SAMUEL A., Rev., D.D. 

President Unitarian Association, Boston, Mass. 
Har Lan, RicHArRD D., D.D. 

President Lake Forest College, Lake Forest, Ill. 
HARROWER, Pascat, REv. 

Chairman Sunday School Commission Diocese of New York, 

Rector Church of the Ascension, West New Brighton, N. Y. 


Hinps, J. I. D., Pu.D. 

Professor University of Nashville, Nashville, Tenn. 
HucueEs, RicHarpD Cecit, D.D. 

President Ripon College, Ripon, Wis. 
KeELLy, ROBERT L., PH.M. 

President Earlham College, Richmond, Ind. 
LAWRENCE, WILLIAM M., D.D. 

Pastor Second Baptist Church, Chicago, III. 


McDow.ELL, WILLIAM F., Rev., PH.D. 
Secretary of Education, Methodist Episcopal Church, New 
York city 


342 RELIGIOUS EDUCATION ASSOCIATION 


McFapyen, JoHN E., A.M. “4 

Professor Knox College, Toronto, Can. : 
MILLER, WALTER 

Professor Tulane University, New Orleans, La. 
MITCHELL, SAMUEL C., PH.D. 

Professor Richmond College, Richmond, Va. 
PuHILPUTT, ALLAN B., Rev., D.D. 

Pastor Centra] Christian Church, Indianapolis, Ind. 
SALISBURY, ALBERT, PH.D. 

President State Normal School, Whitewater, Wis. 
SNEDEKER, CHARLES H., VERY REv. 

Dean St. Paul’s Cathedral, Cincinnati, O. 


Stimson, Henry A., Rev., D.D. 
Pastor Manhattan Congregational Church, 159 W. 86th St., 
New York city 

TOMPKINS, FLoyp W., ReEv., D.D. 
Rector Holy Trinity Church, Philadelphia, Pa. 


State Directors 


ANTHONY, ALFRED W., D.D. Maine 
Professor Cobb Divinity School, Lewiston, Me. 

BaILEy, JosiaH W. LVorth Carolina 
Editor “‘ Biblical Recorder,” Raleigh, N. C. 

BASHFORD, J. W., Pu.D. Ohio 

President Ohio Wesleyan University, Delaware, O. 

BEARD, GERALD H., REv., Pu.D. Vermont 
Pastor College St. Congregational Church, Burlington, Vt. 

CarRRE, HENRY B. Louisiana 
President Centenary College, Jackson, La. 

Corr, Henry F., Rev. Montana 
Pastor First Baptist Church, Dillon, Mont. 

CurTIiss, SAMUEL I., PH.D., D.D. Wllinots 


Professor Chicago Theological Seminary, Chicago, IIl. 
DonaLp, E. WINCHESTER, REv., D.D., LL.D. Massachusetts 

Rector Trinity Church, Boston, Mass. ; 
ELLIoTT, GEORGE, ReEv., D.D. Michigan 


Pastor Central Methodist Episcopal Church, 15 E. Adams 
Ave., Detroit, Mich. 


FAIRBANKS, ARTHUR, PH.D. lowa 
Professor State University of lowa, Iowa City, la. 

Faunce, WILLIAM H. P., D.D. Rhode Island 
President Brown University, Providence, R. I. 

FuLtTon, RoBertT B., A.M., LL.D. Mississippi 
Chancellor University of Mississippi, University, Miss. 

GarRISON, JAMES H., LL.D. Missouri 
Editor ‘‘Christian Evangelist,” St. Louis, Mo. 

HALEY, JESSE J., Rev., A.M. Kentucky 


Pastor Christian Church, Associate Editor “Christian 
Century,” Cynthiana, Ky. 


OFFICERS OF THE ASSOCIATION 343 

Hitt, EpwarpD Munsovy, D.D. Quebec 
Principal Congregational College of Canada, Montreal, Can. 

Hitz, Epcar P., Rev. Oregon 
Pastor First Presbyterian Church, Portland, Ore. 

Horne, HERMAN H., PuH.D. New Hampshire 
Professor Dartmouth College, Hanover, N. H. 

Jorpan, W. G., D.D. Ontario 
Professor Queen’s University, Kingston, Ont. 

Kane, WILLIAM P., D.D. Indiana 
President Wabash College, Crawfordsville, Ind. 

LEACH, FRANK P., REv. South Dakota 
Editor ‘‘ Church and School,” Sioux Falls, S. D. 

MacFar.Lanp, Henry B. F. District of Columbia 


President Board of Commissioners, District of Columbia, 
1816 F St., Washington, D. C. 


McLean, Joun K., D.D. California 
President Pacific Theological Seminary, Berkeley, Calif. 

Murray, WALTER C., A.M. Nova Scotia 
Professor Dalhousie University, Halifax, N. S. 

PENROSE, STEPHEN B. L. Washington 
President Whitman College, Walla Walla, Wash. 

PLANTZ, SAMUEL, PH.D., D.D. Wisconsin 
President Lawrence University, Appleton, Wis. 

PoTTER, ROCKWELL H., REv. Connecticut 
Pastor First Church of Christ, Hartford, Conn. 

PuURINTON, DANIEL B., PH.D., LL.D. West Virginia 
President University of West Virginia, Morgantown, W. Va. 

SALLMON, WILLIAM H., A.M., Minnesota 


President Carleton College, Northfield, Minn. 
SCHAEFFER, NATHAN C., PH.D., D.D., LL.D. Pennsylvania 
State Superintendent of Instruction, Harrisburg, Pa. 
SLocum, WitiiaMm F., LL.D. Colorado 
President Colorado College, Colorado Springs, Colo. 
SmiTH, J. FRANK, REv. Texas 
Pastor First Cumberland Presbyterian Church, Dallas, Tex. 
STICKNEY, EpwIn H., Rev. North Dakota 


State Superintendent Congregational Sunday School and Pub- 
lishing Society, Fargo, N. D. 


STRONG, FRANK, PH.D. Kansas 
President University of Kansas, -Lawrence, Kans. 

Tuomas, A. J. S. South Carolina 
Editor “ Baptist Courier,”’ Greenville, S. C. 

TuTTLe, JouHn E., Rev., D.D. Nebraska 
Pastor First Congregational Church, Lincoln, Neb. 

VanDykeE, Henry, D.D., LL.D. New Jersey 
Professor Princeton University, Princeton, N. J. 

VanMETER, J. B. Maryland 


Dean Woman’s College, Baltimore, Md. 


344 RELIGIOUS EDUCATION ASSOCIATION __ 


Wicerns, B. L., Rev. Tennessee 
Vice-Chancellor University of the South, Sewanee, Tenn. 
WItson, GILBERT B., Rev., A.M., Pu.D. Manitoba — 
Pastor Augustine Presbyterian Church, Winnipeg, Man. 


Executive Board 


Bryan, WILLIAM Lowe, Pu.D. 

President Indiana University, Bloomington, Ind. 
Cor, GreorGeE A., PH.D. 

Professor Northwestern University, Evanston, Ill. 
CRANDALL, Latuan A., ReEv., D.D. 

Pastor Memoxal Baptist Church, Chicago, ll. 
DeForest, HemaNn P., Rev., D.D. 

Pastor Wandnaed Roa Congregational Church, Detroit, 

Mich. 
DICKERSON, J. SPENCER 

Editor “The Standard,” Chicago, Il. 
GUNSAULUS, FRANK W., REv., D.D. 

President Armour Institute, Pastor Central Church, Chicago, Ill. 
HAL, CHARLES CUTHBERT, D.D. 

President Union Theological Seminary, New York city 
Harper, WILLIAM R., PH.D., D.D., LL.D. 

President University of Chicago, Chicago, Ill. 
HERVEY, WALTER L., PH.D. 

Examiner Board of Education, New York city 
Hout, CHARLES S. 

Attorney and Counselor-at-Law, Chicago, Ill. 
HUTCHINSON, CHARLES L. 

Vice-President Corn Exchange National Bank, Chicago, Ill. 
Kinc, Henry CHURCHILL, D.D. 

President Oberlin College, Oberlin, O. 
KIRKLAND, JAMES H., Pu.D., LL.D. 

Chancellor Vanderbilt University, Nashville, Tenn. 
MACKENZIE, WILLIAM Douc.tas, D.D. 

Professor Chicago Theological Seminary, Chicago, III. 
MERRILL, WILLIAM P., REv. 

Pastor Sixth Presbyterian Church, 33 Aldine Sq., Chicago, Ill. 
Messer, L. WILBUR 

General Secretary Y. M. C. A., 153 LaSalle St., Chicago, Ill. 
Moors, S. J. 

Toronto, Can. 
RoBINSON, GEORGE L., PH.D. 

Professor McCormick Theological Seminary, Chicago, Lil. 


WILLETT, HERBERT L., PH.D. 
Professor University of Chicago, Chicago, Ill. 


5 OFFICERS OF THE ASSOCIATION 345 


DEPARTMENTS 
I. THE COUNCIL OF RELIGIOUS EDUCATION 


(No elections to membership in the Council have yet been made) 


Il, UNIVERSITIES AND COLLEGES 


PRESIDENT 


Hype, WiLLt1AmM DEWITT, D.D., LL.D. 


President Bowdoin College, Brunswick, Me. 


RECORDING SECRETARY 


MacLean, GeEorGE E., Pu.D., LL.D. ~ 


President State University of Iowa, Iowa City, Ia. 
EXECUTIVE SECRETARY 


THOMPSON, WILLIAM OXLEY, D.D., LL.D. 
President Ohio State University, Columbus, O. 


ALDERMAN, EpwIn A., D.C.L., LL.D. 
President Tulane University, New Orleans, La. 


Day, James R., D.D., LL.D. 


Chancellor Syracuse University, Syracuse, N. Y. 


HAZARD, CAROLINE, A.M., Litt.D. 
President Wellesley College, Wellesley, Mass. 


Jesse, RicHarpD H., LL.D. 


President University of Missouri, Columbia, Mo. 


Kine, Wibii1AM F., D.D., LL.D. 


President Cornell College, Mount Vernon, Ia. 


PEABODY, Francis G., D.D. 
Dean Divinity School, Harvard University, Cambridge, Mass. 


Ill. THEOLOGICAL SEMINARIES 


PRESIDENT 


ZENOS, ANDREW C., D.D. 
Professor McCormick Theological Seminary, Chicago, Il; 


RECORDING SECRETARY 


TILLETT, WILBUR F., A‘M., D.D. 
Dean Theological Faculty, Vanderbilt University, Nashville, Tenn. 


EXECUTIVE SECRETARY 


MaTHEws, SHAILER, A.M., D.D. 
Professor University of Chicago, Chicago, Il. 


346 RELIGIOUS EDUCATION ASSOCIATION _ 


Brown, WILLIAM ADAMs, PuH.D., D.D. 
Professor Union Theological Seminary, New York city 4 
Hayes, Doremus A., Pu.D., S.T.D., LL.D. 
Professor Garrett Biblical Institute, Evanston, Ill. 
Jacosus, MELAncTHON W., D.D., LL.D. ‘ 
Professor Hartford Theological Seminary, Hartford, Conn. 
Nasu, HENRY SYLVESTER, D.D. : 
Professor Episcopal Theological School, Cambridge, Mass. 


lV. CHURCHES AND PASTORS 
PRESIDENT 


Boynton, NEHEMIAH, ReEv., D.D. 
Pastor First Congregational Church, Detroit, Mich. 


RECORDING SECRETARY 


BaRNES, LEMUEL C., ReEv., D.D. 
Pastor First Baptist Church, Worcester, Mass. 


EXECUTIVE SECRETARY 


CrossER, JOHN R., Rev., D.D. 
Pastor Kenwood Evangelical Church, Chicago, Ill. 


Atwoop, Isaac M., Rev., D.D. 
General Sano atone Universalist General a 189 
Harvard St., Rochester, N. Y. 


Brown, CHARLES R., REV. 
Pastor First Congregational Church, Oakland, Calif. 


BRYANT, STOWELL L., REv. 
Pastor Hyde Park Methodist Episcopal Church, Chicago, Il. 


CapMaAN, S. ParKEs, REv., D.D. 
Pastor Central Congregational Church, Brooklyn, N. Y. 


Hae, Epwarp Everett, ReEv., D.D., LL.D. 
Pastor South Congregational Church, Boston, Mass. 


Mcvickar, WiLu1AM N., ReEv., D.D., S.T.D. 
Coadjutor Bishop of Rhode Island, Providence, R. I. 


V. SUNDAY SCHOOLS 


PRESIDENT 


STEWART, GEORGE B., D.D., LL.D. 
President Auburn Theological Seminary, Auburn, N. Y. 


RECORDING SECRETARY 


DuNNING, ALBERT E., ReEv., D.D. 
Editor “‘ The Congregationalist,” Boston, Mass. 


OFFICERS OF THE ASSOCIATION 347 


EXECUTIVE SECRETARY 


STUART, CHARLES M., A.M., D.D. 


Professor Garrett Biblical Institute, Evanston, Ill. 


BaTTEN, L. W., REv., Pu.D. 
Rector St. Mark’s Episcopal Church, New York city 


BurTON, Ernest DEWITT, D.D. 
Professor University of Chicago, Chicago, Ill. 
DonaLp, E. WiNnCHESTER, REv., D.D., LL.D. 
Rector Trinity Church, Boston, Mass. 


DuBois, PATTERSON 
401 S. 40th St., Philadelphia, Pa. 


HarPerR, Epwarp T., Pu.D. 
Professor Chicago Theological Seminary, Chicago, II]. 


Kine, AuBREY E., Mrs. 
1814 Park Ave., Baltimore, Md. 


WARREN, EpwarpD K. 
Chairman Executive Committee World’s Sunday School Con- 


vention for 1904, Superintendent Congregational Sunday 
School, Three Oaks, Mich. 


VI. SECONDARY PUBLIC SCHOOLS 


PRESIDENT 


HuLine, Ray GREENE, A.M., Sc.D. 
Head Master English High School, Cambridge, Mass. 


RECORDING SECRETARY 


RYNEARSON, Epwarp, A.M. 
Director of High Schools, Pittsburg, Pa. 


EXECUTIVE SECRETARY 


Locke, GEorGE H., A.M. 
Professor University of Chicago, Editor “School Review,” 
Chicago, Ill 


BisHop, J. REMSEN 
Principal Walnut Hills High School, Cincinnati, O. 


ROBINSON, Oscar D., PH.D. 

Principal High School, Albany, N. Y. 
SMILEY, WILLIAM H. 

Principal East Side High School, Denver, Colo. 
SMITH, CHARLES ALDEN, A.M. 

Principal Central High School, Duluth, Minn. 


348 RELIGIOUS EDUCATION ASSOCIATION 


VII. ELEMENTARY PUBLIC SCHOOLS 


PRESIDENT 


DouGHERTY, NEWTON C., PH.D. 
Superintendent of Schools, Peoria, Ill. 


RECORDING SECRETARY 


Rowe, STEWART H., Pu.D. 


Supervising Principal Lowell School District of New Haven, 
and Lecturer Yale University, New Haven, Conn. " 


EXECUTIVE SECRETARY 


Carr, JoHN W., A.M. 


Superintendent of Schools, Anderson, Ind. 


Boone, RICHARD G., A.M., PH.D. 
Superintendent of Gchaals, 2153 Grand St., Cincinnati, 0. 
Hatcu, WILLIAM H. 
Superintendent of Schools, Oak Park, Ill. 
HuGHES, J. L. 
Inspector of Schools, Toronto, Can. 
Lane, ALBERT G., A.M., 
Assistant Superintendent of Schools, Chicago, Ill. 
NicHouson, Mary E. 
Principal Normal School, 1222 Broadway, Indianapolis, Ind. — 


THURBER, CHARLES H., PH.D. 
Editor Educational Publications of Messrs. Ginn & Co., 29 
Beacon St., Boston, Mass. 


VANSICKLE, JAMES H., A.M., 


Superintendent of Instruction, Baltimore, Md. 


VIII. PRIVATE SCHOOLS 
PRESIDENT 


McPuHERSON, SIMON J., Rev., D.D. 
Head Master Lawrenceville School, Lawrenceville, N. J. 


RECORDING SECRETARY 


CARMAN, GEORGE NOBLE 
Director Lewis Institute, 235 Ashland Boul., Chicago, II. 


EXECUTIVE SECRETARY 


Wyckorr, CuaRLEs T., Pu.D. 
Dean Lower Neadeeay, Bradley Polytechnic Institute, Peoria 
Ill. 


ABERCROMBIE, D. W., LL.D. 


Principal Worcester Academy, Worcester, Mass. 


OFFICERS OF THE ASSOCIATION 349 


Biss, FREDERICK L., A.M. 
Principal Detroit University School, Detroit, Mich. 


Bracpov, C. C. 
Principal Lasell Seminary, Auburndale, Mass. 


JoHNsON, FRANKLIN W., A.M. 
Principal Coburn Classical Institute, Waterville, Me. 


Wess, J. M., LL.D. 
Principal Webb School, Bell Buckle, Tenn. 


Woop, WALTER M. 
Superintendent of Education, Y. M. C. A., Chicago, IIl. 


IX. TEACHER TRAINING 
PRESIDENT 


RUSSELL, JAMES E., Pu.D. 
Dean Teachers College, Columbia University, New York city 
RECORDING SECRETARY 
JACKMAN, WILBUR S. 
Dean School of Education, University of Chicago, Chicago, Ill. 
EXECUTIVE SECRETARY 


PEASE, GEORGE W. 
Professor Hartford School of Religious Pedagogy, Hartford, 
Conn. 


BRUMBAUGH, MarTIN G., PH.D., LL.D. 

Professor University of Pennsylvania, Philadelphia, Pa. 
Cook, Joun W., A.M., LL.D. 

President Northern Illinois State Normal School, DeKalb, Ill. 
HANSEL, JOHN W. 

President Secretarial Institute and Training School of Y. M. 

C. A., 153 LaSalle St., Chicago, Ill. 
Hopce, RicHarD M., ReEv., D.D. 

Instructor School for Lay Workers, Union Theological 

Seminary, New York city 
James, GEorRGE F., Pu.D. 

Professor University of Minnesota, Minneapolis, Minn. 
STARBUCK, Epwin D., PH.D. 

Professor Leland Stanford Jr. University, Stanford Univ., Calif. 
TOMPKINS, ARNOLD 

Principal Cook County Normal School, Chicago, Ill. 


X. CHRISTIAN ASSOCIATIONS 


PRESIDENT 


SEE, Epwin F. 
General Secretary Y. M. C. A., 502 Fulton St., Brooklyn, N.Y. 


350 RELIGIOUS EDUCATION ASSOCIATION 


RECORDING SECRETARY 
RosEVEAR, Henry E. 
State Executive Secretary Y. M. C. A., Louisville, Ky. 
EXECUTIVE SECRETARY 


PARKER, WILLIAM J., 
Assistant General Secretary Y. M. C. A., Chicago, Ill. 


Frost, Epwarp W. 


Member State Executive Committee Y.M. C. A., Attorney an d 
Counselor-at-Law, Wells Bldg., Milwaukee, Wis. 


Jounson, ARTHUR S. 
President Boston Y. M. C. A., Boston, Mass. 


OaTEs, JAMES F. 
Secretary Central Department Y. M. C. A., Chicago, Ill. 


Ross, J. THORBURN 
Member State Executive Committee Y.M.C. A., Portland, Ore. 


AT. YOUNG PEOPLE'S SOCIETIES 


PRESIDENT 
McAFEE, CLELAND B, ReEv., D.D. 
Pastor Forty-first Street Presbyterian Church, Chicago, Ill. 
RECORDING SECRETARY 
ForsusH, WILLIAM B., Rev., Pu.D. 
Pastor Winthrop Congrepational Church, Boston, Mass. 
EXECUTIVE SECRETARY 


BaRNES, CLiFFoRD W., A.M. 
President Illinois College, Jacksonville, Ill. 


CALLEY, WALTER 
General Secretary Baptist Young People’s Union of America, 
Chicago, Ill. 
Cooper, WILLIS W. 
General Vice-President Epworth League, Kenosha, Wis. 
Kine, WILLIAM C. 
President Massachusetts Sunday School Association, Spay 
field, Mass. 
MEESER, SPENSER B., ReEv., D.D. 
Pastor Woodward Avenue Baptist Church, Detroit, Mich. 
SHaAw, WILLIAM 
Treasurer United Society of Christian Endeavor, Tremont 
Temple, Boston, Mass. 
STEVENSON, ANDREW 
President Young Men’s Presbyterian Union, Chicago, Ill. 


OFFICERS OF THE ASSOCIATION 351 


AW. THE HOME 
PRESIDENT 


Hituis, NEWELL Dwicut, ReEv., D.D. 
Pastor Plymouth Congregational Church, Brooklyn, N.Y. 


RECORDING SECRETARY 


HutcHeson, Mary E. 
Chairman Committee on Church Education, Ohio Congress of 
Mothers, Columbus, O. 


EXECUTIVE SECRETARY 


TayLor, Granam, D.D. 
Professor Chicago Theological Seminary, Chicago, Ill. 


Crouse, J. N., Mrs. 
Principal Chicago Kindergarten College, Chicago, III. 


Duncan, WILLIAM A., ReEv., PH.D. 
Field Secretary Congregational Sunday School and Publishing 
Society, Syracuse, N. Y. 


McLeisH, ANDREW, Mrs. 
Glencoe, Il. 


MERRILL, GEorGE R., D.D. 
Superintendent Congregational Home Missionary Society, 
Minneapolis, Minn. 


MILLER, EmiLy HunrTINGTON, Mrs. 
Geneva, Ill. 


STRONG, JOSIAH, REV. 
President American Institute of Social Service, New York city 


AIT, LIBRARIES 
PRESIDENT 


CANFIELD, JAMES H., LL.D. 
Librarian Columbia University, New York city 
RECORDING SECRETARY 


Linpsay, Mary B. 
Librarian Free Public Library, Evanston, Il. 


EXECUTIVE SECRETARY 


Gates, HERBERT W. 
Librarian Chicago Theological Seminary, Chicago, Ill. 


BRETT, WILLIAM H. 
Librarian Public Library, Cleveland, O. 


FLETCHER, WILLIAM I., A.M. 
Librarian Amherst College, Amherst, Mass. 


MacCuintock, WILLIAM D., Mrs. 
5629 Lexington Ave., Chicago, III. 


352. RELIGIOUS EDUCATION ASSOCIATION 


MULLINS, EpGar Younc, D.D., LL.D. 
President Southern Baptist Theological Seminary, Louisville, 
Ky. . 


RuHEES, Rusu, D.D., LL.D. 
President University of Rochester, Rochester, N. Y. 


Ropinson, WILLARD H., REv. 
Pastor First Presbyterian Church, Englewood, Ill. 


ATV. THE PRESS 
PRESIDENT 


BRIDGMAN, Howarp A., REv. 
Managing Editor ‘‘ The Congregationalist,” Boston, Mass. — 


RECORDING SECRETARY 


YOUNG, JESSE Bowman, ReEv., D.D. 
Pastor Walnut Hills Methodist Episcopal Church, Cincinnati, — 
O. 


EXECUTIVE SECRETARY 
Best, NOLAN R. 
Associate Editor ‘‘ The Interior,” Chicago, Ill. 


ABBOTT, ERNEST H. 
Associate Editor “The Outlook,” New York city 


Conant, THomas O., LL.D. 
Editor ‘‘ The Examiner,” New York city 


GarRRISON, JAMES H., LL.D. 
Editor “Christian Evangelist,” St. Louis, Mo. 


LANDRITH, [Ra, REv. Z 
Editor “Cumberland Presbyterian,”’ Nashville, Tenn. 


McKetway, A. J. 
: Editor “‘ Presbyterian Standard,” Charlotte, N. C. 


XV. CORRESPONDENCE INSTRUCTION 


PRESIDENT 


ALDERSON, VICTOR W. 
Dean Armour Institute of Technology. Chicago, Ill. 


RECORDING SECRETARY 


Matuory, HERVEY F. 
Secretary Correspondence Study Department, Unive of 
Chicago, Chicago, IIl. pi 


OFFICERS OF THE ASSOCIATION 353 


EXECUTIVE SECRETARY 


CUNINGGIM, JESSE LEE, REV. 
Secretary Correspondence Study Department, Vanderbilt 
University, Nashville, Tenn. 


CHAMBERLIN, GEORGIA L. 


Executive Secretary American Institute of Sacred Literature, 
Chicago, Ill. 


Innis, GEORGE S., Pu.D., D.D. 


Professor Hamline University, President College Section 
Minnesota Educational Association, St. Paul, Minn. 


KIMBALL, Kare F. 


Executive Secretary Chautauqua Literary and Scientific Circle, 
Chicago, Ill. 


XVI. SUMMER ASSEMBLIES 
PRESIDENT 


VINCENT, GEORGE E., Pu.D. 
Professor University of Chicago, Principal of Chautauqua 
Instruction, 5737 Lexington Ave., Chicago, Ill. 


RECORDING SECRETARY 


HORSWELL, CHARLES, REv., Pu.D., D.D. 
Hudson, Wis. 


EXECUTIVE SECRETARY 


Hu..ey, Lincoin, Pu.D. 
Professor Bucknell University, Lewisburg, Pa. 


DABNEY, CHARLES W., PH.D., LL.D. 


President University of Tennessee, Knoxville, Tenn. 


FaLconer, Rosert A., D.Litt., LL.D. 
Professor Presbyterian College, Halifax, N. S. 


Parks, EpwarD L., D.D. 
Professor Gammon Theological Seminary, So. Atlanta, Ga. 


PILCHER, M. B. 
Manager Monteagle Summer Assembly, Nashville, Tenn. 


XVIT, RELIGIOUS ART AND MUSIC 


PRESIDENT 


WINCHESTER, CALEB T., L.H.D. 
Professor Wesleyan University, Middletown, Conn. 


354 RELIGIOUS EDUCATION ASSOCIA 


RECORDING SECRETARY Laey * 


BEARD, HARINGTON 
Beard Art and Stationery Co., 624 Nicollet Ave., Minnez 
Minn. 


EXECUTIVE SECRETARY 


Pratt, WALDO S., Mus.D. 
Broreceor Hartford Theological Seminary, Martford, come 


BaILey, HENRY TURNER 
Agent Massachusetts Board of Education, No. Scituate, Mass. 
DUFFIELD, Howarp, REV. 
Pastor Old First Presbyterian Church, New York city 
FARNSWORTH, CHARLES H. 
Professor of Music, Columbia University, New York city 
Foote, ARTHUR i 
Organist First Unitarian Church, St. Botolph Club, Boston, 
Mass. +g 


MaceeE, Harri&£T CECIL 
Teacher State Normal School, Oshkosh, Wis. 


MEMBERS OF THE ASSOCIATION 


The names are arranged alphabetically by states. The asterisk (*) indi- 
cates attendance upon the Convention. The dagger (t+) indicates Life Members, 
the double dagger ({) Associate Members. 


ALABAMA 
Brown, Walter S., Rev. 


Superintendent of Missions, 927 N. 13th St., Birmingham 


Clarke, Almon T., Rev. 


Superintendent Congregational Home Missionary Society for Alabama, 
Fort Payne 


Metcalf, John M. P. 
Talladega College, Talladega 
Murfee, H. O., a.m. 


Assistant Superintendent Marion Military Institute, Marion 


Washington, Booker T. 


Principal Tuskegee Normal and Industrial Institute, Tuskegee 


ARKANSAS 


Walls, Polk W., A.m. 
Professor Shorter College, Little Rock; 2x1 Church St., Hot Springs 


CALIFORNIA 
Badé, William F., PH.D. 


Professor Pacific Theological Seminary, 2223 Atherton St., Berkeley 


Boyd, Thomas, Rev., D.D. 


Pastor First Presbyterian Church, Fresno 


Briggs, Arthur H., Rev., D.p. 


Pastor Central Methodist Episcopal Church, San Francisco 
Briggs, Herbert F., Rev., S.T.B. 

Pastor Central Methodist Episcopal Church, San Francisco 
Brown, Arthur P., Rev. 

Pastor First Baptist Church, 243 Blackstone Ave., Fresno 
Brown, Charles R., Rev. 

Pastor First Congregational Church, Oakland 
Day, Thomas F., D.D. 

Professor San Francisco Theological Seminary, San Anselmo 
Day, Wm. Horace, Rev., A.M. 

Pastor First Congregational Church, Los Angeles 
Fisher, Charles R. 


General Secretary Northern California Sunday School Association, 
710 18th St., Oakland 


Leavitt, Bradford, Rev. 
Pastor First Unitarian (Star King) Church, 3216 Jackson St,, San 
Francisco 


Lloyd, Louis D., Rev. 
Pastor Methodist Episcopal Church, High Grove 


McLean, John Knox, D.D. 
President Pacific Theological Seminary, Berkeley 


355 


356 RELIGIOUS EDUCATION ASSOCIATION | 


Macaulay, Joseph P., Rev. a 
Pastor Methodist Episcopal Church, Auburn 
Maile, John L., Rev. 


Srpeeintentend Congregational Home Missions for Southern California, 
1214 Ingraham St., Los Angeles 


Nash, Charles S., A.M., D.D. 
Professor Pacific Theological Seminary, Berkeley 


Robertson, George, Rey. 
Pastor Congregational Church, Mentone 


Scudder, William H., Rev. 
Pastor Park Congregational Church, 1600 Fairview St,, So. Berkeley 


Sibley, Josiah, Rev. 


Pastor First Presbyterian Church, Azusa 


Starbuck, Edwin D., PH.D. ‘ * 
Professor Leland Stanford Junior University, Stanford University 


Tenney, H. Melville, Rev., D.D. 

Pastor First Congregational Church, San Jose 
VanKirk, Hiram, Rev., PH.D. 

Dean Berkeley Bible Seminary, Berkeley 


White, Willis G., Rev. 4 
Pastor Presbyterian Church, Chico 


COLORADO 


Danner, Willian: Mason 
Generai Secretary Y. M. C. A., Denver 


Gammon, Robert W., Rev. 
Pastor Pilgrim Congregational Church, 406 W. 13th St., Pueblo 


Johnson, S. Arthur 


Professor State Agricultural College, Fort Collins 


Kimball, Clarence O., Rev., PH.D. 
Pastor Methodist Episcopal Church, La Junta 


Pinkham, Henry W., Rev. ; 
Pastor Bethany Baptist Church, Denver 


Slocum, William F., Rev., LL.D. 
President Colorado College, Colorado Springs 


Smiley, William H. 
Principal East Side High School, 2112 Lincoln Ave., Denver 


Tyler, B. B., Rev., D.D. - 
Pastas South Broadway Christian Church, President International Son: | 
day School Association, 1035 Downing Ave., Denver 


Webb, Clarence E., Rev. 
Pastor Methodist Episcopal Church, Montrose 


CONNECTICUT 


Ackerman, Arthur W., Rev., D.D. 
Pastor Central Congregational Church, 268 Main St., Torrington 


Archibald, Adams D., Rev. 

Student Hartford School of Religious Pedagogy, Hartford 
Bacon, Benjamin W., Rev., D.D., LITT.D. 

Professor Yale Divinity School, 244 Edwards St., New Haven 


Barker, Herbert A., Rev. 
Asst. Pastor Fourth Congregational Church, 1507 Broad St., Hartford 


Berry, Louis F., Rev. 
Pastor First Congregational Church, Wallingford 


MEMBERS OF THE ASSOCIATION 357 


Binney, John, Rev., D.D. 
Dean Berkeley Divinity Schoo], Middletown 


Burnham, Waterman R. 
Sunday-School Teacher, and Officer Y, M, C.A., 362 Main St., Norwich 


Burt, Enoch Hale, Rev., A.M. 
Pastor Congregational Church, Ivoryton 


Bushee, George A., Rev. 


Pastor Congregational Church, Madison 


Chalmers, Andrew B., Rev. 
Pastor Grand Avenue Congregational Church, New Haven 


Coffin, F. J., A.M., PH.D. 
Lecturer Hartford Theological Seminary, Hartford 


Curtis, Edward L., Rev., PH.D., D.D. 
Professor Yale Divinity School, 6r Trumbull St., New Haven 


Davis, William H. 
General Secretary Y. M. C. A., Bridgeport 
Dawson, George E., PH.D. 


Professor Hartford School of Religious Pedagogy, 938 Farmington Ave., 
Hartford 


Devitt, Theophilus S., Rev., PH.D., D.D. 
Pastor First Congregational Church, Branford 


Elmer, Franklin D., Rev. * 
Pastor First Baptist Church, Winsted 


Foote, Cullen B. 


Super intendent Union Bible School, Short Beach 


Friborg, Emil, Rev. 
Pastor Swedish Baptist Church, New Haven 


Grant, John Hiram, Rev. 
Pastor Center Congregational Church, 630 Broad St., Meriden 


Greene, Frederick W., Rev. 
Pastor South Congregational Church, Middletown 


Hall, William H. 

Superintendent Public Schools, West Hartford 
Hartford Theological Seminary 

Hartford 


Hazen, Austin, Rev. 
Pastor C ongregational Church, Thomaston 


Hazen, Azel W., Rev., D.D. 
Pastor First Congregational Church, 299 Court St., Middletown 


Hildreth, Theodore A. 
Hartford School of Religious Pedagogy, 1542 Broad St., Hartford 


Holmes, William T., Rev. 


Pastor Congregational Church, Watertown 


Hotchkiss, Ada S. 
Primary Sunday-School Teacher, Yale Station, New Haven 


Hyde, Frederick S., Rev. 
Pastor First Church of Christ (Congregational), Groton 


Ives, Charles L., Mrs. 
66 Trumbull St., New Haven 
Jacobus, Melancthon W., D.D., LL.D. 
Professor Hartford Theological Seminary, 14 Marshall St., Hartford 


Kelsey, Henry H., Rev. 
Pastor Fourth Congregational Church, ro8 Ann St., Hartford 


Kent, Charles F., PH.D. 
Professor Yale University, New Haven 


358 RELIGIOUS EDUCATION ASSOCIATION 


Knight, Edward H., Rev. 

Professor Hartford School of Religious Pedagogy, Hartford 
Langdon, George 

Bible-Class Teacher, Plymouth 
Lathrop, William G., Rev. 

Pastor Congregational Church, 301 Coram Ave,, Shelton 
Leete, Wm. White, D.D. 


pase Dwight Place Congregational Church, 205 Orchard St., New 
aven 


Lewis, Everett E., Rev. 

Pastor Congregational Church, Haddam 
Logan, John W. 

Superintendent First Congregational Sunday School, Meriden 
Lutz, Adam R., Rev., A.M. 

Pastor Congregational Church, Oakville 
Mathews, S. Sherberne, Rev. 

Pastor Congregational Church, Danielson 
Merriam, Alexander R. 

Professor Hartford Theological Seminary, Hartford 
Mitchell, Edwin Knox, D.D. 

Professor Hartford Theological Seminary, Hartford 


Montgomery, George R., Rev., PH.D. 
Pastor Olivet Congregational Church, Bridgeport 


Mutch, William J., Rev., PH.D. * 
penis Howard Avenue Congregational Church, 366 Howard Ave., New 
aven 


Olmstead, Edgar H., Rev. 


Pastor First Congregational Church, Granby 


Patton, Walter M., Rev., PH.D. 
Instructor Yale University, Middlefield 


Pease, George W. 

Professor Hartford School of Religious Pedagogy, Hartford 
Porter, Frank C., PH.D., D.D. 

Professor Yale Divinity School, 266 Bradley St., New Haven 


Potter, Rockwell Harmon, Rev. 
Pastor First Church of Christ, 142 Washington St., Hartford 


Pratt, Waldo S., MUS.D. * 
Professor Hartford Theological Seminary, Hartford 


Ranney, William W., Rev. 
Pastor Park Congregational Church, 811 Asylum Ave., Hartford 


Rice, William N., PH.D., LL.D. 
Professor Wesleyan University, Middletown ‘ 


Robinson, Charles F., Rev. 


Pastor Congregational Church, Clinton 


Rowe, Stewart H., Ph.D. 
Supervising Principal Lowell School District of New Haven, Lecturer 
Yale University, New Haven 


Sanders, Frank Knight, PH.D., D.D. * 
Dean Yale Divinity School, 235 Lawrence St., New Haven 


Sanford, Ralph A. 
Superintendent First Baptist Bible School, 325 North Main St., Winsted 


Scott, Robert * 
Teacher and Lecturer, 1544 Broad St., Hartford 


Stearns, William F., Rev., A.M. 
Pastor Congregational Church, Norfolk 


‘ 


MEMBERS OF THE ASSOCIATION 359 


Stimson, Cyrus F., Rev. 
Pastor Congregational Church, Stratford 


Sunday School First Baptist Church 
Ralph A. Sanford, Superintendent, Winsted 


Thayer, Charles S., PH.D. 
Librarian Case Memorial Library, Hartford Theological Seminary, 
Hartford 


Thompson, John H. 
Superintendent Sunday School United Congregational Church, 865 
Chapel St., New Haven 


Timm, John A., Rev. 
Pastor Trinity Lutheran Church, 106 York Square, New Haven 


Twichell, Joseph H., Rev. 
Pastor Asylum Hill Congregational Church, 125 Woodland St., Hartford 


Walker, Williston, PH.D., D.D. 
Professor Yale University, 28: Edwards St., New Haven 


Walkley, Frances S. 
See eae Teacher, and Normal State Secretary, 159 Elm St., New 
aven 


Welch, Moses C., Rev. 
Pastor Pilgrim Congregational Church, 234 Ashley St., Hartford 


Williams, Samuel H. * 
Glastonbury 


Winchester, Caleb T., L.H.D. 
Professor Wesleyan University, Middletown 


Worcester, Edward S., Rev. 
Fellow Hartford Theological Seminary, Hartford 


York, Burt Leon, Rev., A.M. 
Pastor West End Congregational Church, 600 Colorado Ave., Bridgepor 


DISTRICT OF COLUMBIA 


Amos, Henry Cooper 
City Missionary, Washington 


Craig, Arthur W. 
Teacher Arm strong Manual Training High School, go5 U St. N, W. 
Washington 


Gilbert, James E., Rev., D.D., LL.D. 
Secretary American Society of Religious Education, Washington 


Lamson, Franklin S. 
Sunday-School Teacher, 239 8th St. N. E,, Washington 


MacFarland, Henry B. F. 
President Board of Commissioners, District of Columbia, 1816 F St., 
Washington 


Moorland, J. E. 
Secretary International Committee Y. M, C. A,, Colored Men's Dept., 


gos U St. N. W., Washington 


Power, Frederick D., Rev., LL.D. 
Pastor Vermont Avenue Christian Church, Washington 


FLORIDA 


Forbes, John F., PH.D. 
President John B. Stetson University, DeLand 


Norton, Helen S., A.M. 
Teacher and Missionary, Eustis 


GEORGIA 


Kirbye, J. Edward, Rev. 

President Atlanta Theological Seminary, 141 Nelson St., Atlanta 
Parks, Edward L., p.p. 

Professor Gammon Theological Seminary, South Atlanta 


Sale, George, Rev., A.M. 
President Atlanta Baptist College, Atlanta 


Ware, Edward T., Rev. 
Chaplain Atlanta University, Atlanta 


ILLINOIS 


Abel, Clarence, Rev. * 
Pastor Trinity Church, 2519 Indiana Ave., Chicago 


Adams, Edwin Augustus, Rev., D.D. 
Pastor Bethlehem Congregational Church (Bohemian), 864 S. Ashland 
Ave., Chicago 
Allison, William Henry, Rev. * 
Fellow University of Chicago, 139 South Divinity House, Chicago 
Allworth, John, Rev. 
Pastor Congregational Church, Godfrey 


American Institute of Sacred Literature 
An Institution for Non-Resident Biblical Instruction, Hyde Park, 


Chicago 
Ames, Edward Scribner, Rev., PH.D. * 
Pastor Hyde Park Church of the Disciples, 5520 Madison Ave., Chicago 
Anderson, James H. * 


Student Y. M. C, A. Secretarial Institute and Training Sch I i 
LaSalle St., Chicago ool, 153 


Baird, Lucius O., Rev. * 
Pastor First Congregational Church, Ottawa 
Baldwin, Jesse A. 
Attorney and Counselor-at-Law, 341 Pleasant St., Oak Park 
Barnes, Clifford W., A.M. * 
President Illinois College, Jacksonville 
Bartlett, Adolphus C. 
Hibbard, Spencer, Bartlett & Co,, 2720 Prairie Ave,, Chicago 
Barton, William E., Rev., D.pD. 
Pastor First Congregational Church, 228 N. Oak Park Ave,, Oak Park 
Bateson, Frederick W., Rev., A.M. 
Pastor First Baptist Church, 410 E. Madison St., Belvidere 


Beard, Frederica * 
Teacher of Pedagogy, Primary Superintendent First Congregational 
Sunday School, 733 N, Kenilworth Ave., Oak Park 


Beaton, David, Rev., D.D. eA 
Pastor Lincoln Park Congregational Church, 437 Belden Ave., Chicago 


Belfield, Henry H. 
Director Chicago Manual Training School, 5738 Washington Ave., 


Chicago 

Bentall, E. G., Rev. i * 
Student Divinity School, University of Chicago, 5432 Ingleside Ave., 
Chicago 


Bergen,-Abram G., Rev., A.M. 4 
Pastor Drexel Park Cumberland Presbyterian Church, 6334 Justine St., 
Chicago 


MEMBERS OF THE ASSOCIATION 361 


Best, Nolan R. x 


Associate Editor ‘* The Interior,’”’ 69 Dearborn St., Chicago 


Blair, John A., Rev. * 
Pastor Presbyterian Church, 615 Ten Brook St., Paris 


Blatchford, Eliphalet W., LL.p.f 
Manufacturer, 375 LaSalle Ave., Chicago 


Boggs, S. A. D., Rev. * 
Missionary of A. B. M, Union, Assam, India, 6244 Greenwood Ave., 
Chicago 

Brodfuhrer, J. C., Rev., D.D. * 


Senior Ministerium Evangelical Lutheran Synod Northern Illinois, 
954 W. Adams St., Chicago 


Bronson, Solon C., D.D. * 
Professor Garrett Biblical Institute, 720 Foster St., Evanston 
Brouse, Olin R., A.M. * 


Sunday-School Teacher, 845 North Church St., Rockford 


Brown, Daniel M. 
Pastor Congregational Church, Prophetstown 


Brown, James A., Rev. * 
Pastor First Baptist Church, 23 Frazier Block, Aurora 

Bryant, Stowell L., Rev. * 
Pastor Hyde Park Methodist Episcopal Church, 5510 Washington Ave., 
Chicago 


Burgess, Isaac B. 
Professor Morgan Park Academy, Superintendent Baptist Sunday 
School, 10932 Armida Ave., Morgan Park 

Burlingame, George E., Rev. * 
Pastor Covenant Baptist Church, 50 78th St., Chicago 


Burnham, Frederick W., Rev. 


Pastor Central Church of Christ, Vice-President Illinois C. E. Union, 
708 West Wood St., Decatur 


Burton, Ernest DeWitt, D.D. * 
Professor University of Chicago, 5717 Monroe Ave., Chicago 

Butler, Nathaniel, A.M., D.D. x 
Professor University of Chicago, Chicago 

Campbell, James M., Rev., D.D. * 


Pastor Congregational Church, Assoc. Editor ‘* Christendom,’’ Lombard 


Campbell, Stuart M., Rev., D.D. 
Pastor Emerald Avenue Presbyterian Church, 762 W. 67th St,, Chicago 


Cantwell, J. S., Rev., A.M., D.D. 
Western Editor ‘Universalist Leader,’ 69 Dearborn St., Chicago 


Carman, George Noble 
Director Lewis Institute, 235 Ashland Boul,, Chicago 


Carrier, Augustus S., D.D. * 
Professor McCormick Theological Seminary, 1042 N, Halsted St,, 
Chicago 

Chalmers, James, Rev., D.D. % 


Pastor First Congregational Church, Elgin 


Chamberlin, Georgia L. 
Executive Secretary American Institute of Sacred Literature, Hyde 
Park, Chicago 


Chamberlin, Orlando E. { * 
Real Estate and Insurance, 357 E. 58th St., Chicago 

Clark, Maud G., Mrs. 
Freeport 


Coe, George Albert, PH.D. * 
Professor Northwestern University, 620 University Place, Evanston 


sk 


362 RELIGIOUS EDUCATION ASSOCIATION 


Coe, Saidee Knowland, Mrs. { 
Professor Northwestern University School of Music, Evanston 


Cook, John W., A.M., LL.D. 
President Northern Illinois State Normal School, DeKalb 
Cooke, Ralph W. 
Asst. Secretary Y. M. C, A., 153 LaSalle St., Chicago 
Crandall, Lathan A., Rev., D.p. % 
Pastor Memorial Baptist Church, 3983 Drexel Boulevard, Chicago 
Crosser, John R., Rev., D.D. * 
Pastor Kenwood Evangelical Church, Chicago 


Crouse, J. N., Mrs. 
Principal Chicago Kindergarten College, 10 VanBuren St., Chicago” 
Crowl, Theodore, Rev., + 
Pastor First Congregational Church, 708 W, 3d St., Sterling 


Culton, Anna * 
5627 Washington Ave., Chicago 

Curtis, Edward H., Rev., D.p. * 
Pastor Woodlawn Park Presbyterian Church, 6224 Kimbark Ave., 
Chicago 


Curtiss, Samuel Ives, PH.D., D.D. 
Professor Chicago Theological Seminary, 45 Warren Ave., Chicago 


Dark, Charles L., Rev. 


Pastor Methodist Protestant Church, Chapin 


Dean, LasCasas L. * 
3339 Vernon Ave., Chicago 

Dewey, John, PH.D. : * 
Professor University of Chicago, 6016 Jackson Park Ave., Chicago 

Dewhurst, Frederic E., Rev. * 
Pastor University Congregational Church, 5746 Madison Ave., Chicago 

Dexter, Stephen B., Rev. * 
Pastor Baptist Church, Polo 

Dickerson, J. Spencer * 


Editor “‘ The Standard,’’ 324 Dearborn St., Chicago 


Dickey, Samuel, A.M. 
Professor McCormick Theological Seminary, The Plaza, Chicago 


Dougherty, Newton C., PH.D. 
Superintendent of Schools, Peoria 


Driver, John M., Rev., D.D. 
Pastor People’s Church, 6045 Jefferson Ave., Chicago 


Eastman, W. D. 
Dept. Secretary Railroad Y. M. C, A,, Dearborn’Station, Chicago 


Eckels, James Herron 
President Commercial National Bank, Chicago 


Ehler, George W., C.E. 
Physical Director Central Dept. Y. M. C. A., 153 LaSalle St., Chicago 


Eiselen, Frederick C. * 
Professor Garrett Biblical Institute, 724 Emerson St., Evanston 

Elliott, Ashley J. *: 
Officer Y, M. C. A., Peoria 

Empey, F. D., Rev. * 
693 E. 57th St,, Chicago 

Ensign, Frederick G. * 


Superintendent Northwestern District American Sunday School Union, 
153 LaSalle St., Chicago 


Eyles, William J., Rev. 
Student University of Chicago, ror Middle Divinity House, Chicago 


MEMBERS OF THE ASSOCIATION 363 


Fairman, Jane { 
Clerk Illinois Central Railroad, 5715 Monroe Ave., Chicago 


Faville, John, Rev., PH.D., D.D. 
Pastor First Congregational Church, Peoria 


Ferguson, William D. * 
Superintendent University Congregational Sunday School, 5751 Drexel 
Ave., Chicago 

Field, Walter T. * 


5752 Washington Ave,, Chicago 


Flett, George C., Rev. 
Pastor Presbyterian Church, Farmingdale 


Ford, J. S. 
Y. M. C. A., 153 LaSalle St,, Chicago 
Foster, George B. * 
Professor University of Chicago, 5535 Lexington Ave., Chicago 
Fowler, Arthur T., Rev., D.D. * 
Pastor Centennial Baptist Church, 871 Jackson Boul., Chicago 
Fowler, Bertha “ 
Superintendent Marcy Home, 134 Newberry Ave., Chicago 
Francis, Arthur J., Rev. * 
Douglas Park Congregational Church, 897 S. Spaulding Ave., Chicago 
Freeman, Henry V., A.M. * 


Judge Illinois Appellate Court, 5760 Woodlawn Ave., Chicago 


French, Howard D., Rev. 
Pastor Congregational Church, Wyoming 


Fritter, Enoch A., A.M. * 
Superintendent City Schools, Normal 


Galbreath, William F., Mrs. 
President Y. P, S. C. E., Presbyterian Church, Ashton 


Gates, Herbert Wright * 
Librarian Chicago Theological Seminary, Superintendent Leavitt Street 
Congregational Sunday School, Chicago 


Gilbert, Newell D. 
Superintendent of Schools, DeKalb 


Gilbert, Simeon, Rev., D.D. * 
423 N. State St., Chicago 

Graham, John J. G., Rev., A.M. * 
Pastor Congregational Church, Blue Island 

Graif, Philip, Rev., A.M., D.D. * 


Student, University of Chicago, 79 Middle Divinity House, Chicago 


Greene, Benjamin A., Rev., D.D. 
Pastor First Baptist Church, Evanston 


Greenman, A. V. * 
Superintendent Scheols West Aurora, 248 Galena St., Aurora 

Gunsaulus, Frank W., Rev., D.D. * 
President Armour Institute, Pastor Central Church, Chicago 

Hansel, John W. * 


President Secretarial Institute and Training School, Y. M. C. A., 
153 LaSalle St., Chicago 


Hardinge, Margaret 
Assistant Chicago Traveling Libraries, University of Chicago, 5715 
Monrose Ave,, Chicago 

Harlan, Richard D., Rev., D.D. 
President Lake Forest College, Lake Forest 


Harper, Edward T., PH.D. * 
Professor Chicago Theological Seminary, 730 W, Adams St., Chicago 


364. RELIGIOUS EDUCATION ASSOCIATION 


Harper, William R., PH.D., D D., LL.D. * 
President University of Chicago, Chicago 


Harrington, C. N. 
Superintendent First Congregational Sunday School, 301 N, Emerson 
Ave., Oak Park 


Hartzell, Morton C., Rev. * 
Pastor Centenary Methodist Episcopal Church, 409 W, Monroe St., 
Chicago 

Hatch, William H. * 


Superintendent Public Schools, Oak Park 


Hawley, Fred V., Rev. 
Secretary Western Unitarian Conference, 175 Dearborn St., Chicago 


Hayes, Doremus A., PH.D., S.T.D., LL.D. + 
Professor Garrett Biblical Institute, Evanston 

Henderson, Charles R., PH.D., D.D. * 
Professor University of Chicago, 5736 Washington Ave., Chicago 

Herrick, Henry M., Rev., A.M., PH.D. * 
Stockton 

Heuver, G. D., Rev. * 
Pastor Presbyterian Church, Wenona 

Hicks, Joseph E., Rev., A.M. 2 
Pastor Rochelle Baptist Church, 5741 Drexel Ave., Chicago 

Hieronymus, Robert E., A.M. * 
President Eureka College, Eureka 


Hobson, A. A., Rev. * 
Asst, Pastor Englewood Baptist Church, 51x W. 66th Pl., Chicago 


Holt, Charles S. 


Attorney and Counselor-at-Law, 1931 Calumet Ave., Chicago 


Hotton, J. Sydney 
Assistant General Secretary of the Secretarial Institute and Training 
School, Y. M. C. A., 153 LaSalle St., Chicago 


Hulbert, Eri B., D.D., LL.D. * 
peas Divinity School, University of Chicago, 5537 Lexington Ave., 
icago 


Hutchinson, Charles L. 

Vice-Pres. Corn Exchange National Bank, 2709 Prairie Ave., Chicago 
Hyde Park Church of the Disciples 

Rev, E. S. Ames, Ph.D,, Pastor, 57th St. and Lexington Ave., Chicago 


Jackman, Wilbur S. 
Dean School of Education, University of Chicago, Chicago 


Jackson, John L., Rev., D.D. * 
Pastor Hyde Park Baptist Church, 5607 Lexington Ave., Chicago 
James, Edmund J., PH.D., LL.D. 
President Northwestern University, Evanston 
Johonnot, R. F., Rev. 
Pastor Unity Church, Oak Park 
Jones, Jenkin Lloyd, Rev. 
Pastor All Souls Church, Editor ‘‘ Unity,” 3939 Langley Ave., Chicago 
‘Jones, Silas * 
Professor Eureka College, Eureka 
Kallenberg, H. F., M.D. 
Secretarial Institute and Training School, Y, M, C, A., 153 LaSalle 
St., Chicago 
Kimball, Chas. F., A.M. 
Bible Teacher, 466 Bowen Ave., Chicago 
Kimball, Kate F. 


Executive Secretary Chautauqua Literary and Scientific Circle, 57th S 
and Kimbark Ave., Chicago a 


MEMBERS OF THE ASSOCIATION 365 


Lane, Albert G., A.M. 


Assistant Superintendent of Schools, 430 W. Adams St., Chicago 


Lanphear, H. M., Mrs. 
Superintendent Primary Department Leavitt St. Congregational Bible 
School, 871 Adams St., Chicago 


Laughlin, J. W., Rev., D.D. * 
Pastor Englewood Cumberland Presbyterian Church, Chicago 
Lawrence, William M.,, D.D. 
Pastor Second Baptist Church, Chicago 
Lazenby, Albert, Rev. 
Pastor Unity Church, 14 Walton Place, Chicago 
Leavitt, J. A., Rev., D.D. * 
President Ewing College, Ewing 


Lindsay, Mary B. 


Librarian Free Public Library, Evanston 


Little, Arthur M., Rev., PH.D. * 
Pastor Second Presbyterian Church, 107 S. Bluff St., Peoria 

Little, R. M., Rev. * 
Woodlawn United Presbyterian Church, 449 E, 62d St., Chicago! 

Lloyd, Rhys Rees, A.M. - 
Lecturer on the Bible, 720 Clark St., Evanston 

Loba, Jean Frederic, Rev., D.D. * 


Pastor First Congregational Church, 414 Greenleaf St., Evanston 


Locke, George H., A.M. 


Professor University of Chicago, Editor ‘‘ School Review,’ Chicago 
Logan, William C., Rev., A.M. * 
Pastor Cumberland Presbyterian Church, Salem 
Lord, John B., Mrs. ¢ 
4857 Greenwood Ave., Chicago 
Lowden, Frank O. 
Attorney and Counselor-at-Law, 184 LaSalle St., Chicago 
Lynn, Jay Elwood, Rev., A.M. 
Pastor West Side Christian Church, Springfield 
MacChesney, Nathan W. 
Asst. General Secretary Y. M. C, A., 742 W. Harrison St., Chicago 
MacClintock, William D., Mrs. 
5629 Lexington Ave,, Chicago 
Mackenzie, Wm. Douglas, D.D. A 
Professor Chicago Theological Seminary, 45 Warren Ave., Chicago 


MacMillan, Thomas C. 
President Illinois Home Missionary Society, 816 W. Adams St., 


Chicago 
Mallory, Hervey F. 


Secretary Correspondence Study Department, University of Chicago, 


Chicago 

Marsh, Charles A. * 
Principal Hyde Park Baptist Sunday School, 5639 Washington Ave., 
Chicago 

Mathews, Shailer, A.M., D.D. a 


Professor University of Chicago, 5736 Woodlawn Ave., Chicago 


McAfee, Cleland B., Rev., D.D. 
Pastor Forty-first Street Presbyterian Church, 3911 Grand Boul,,Chicago 


McCollum, G. T., Rev. * 
Pastor Congregational Church, Dundee 
McKee, William P., a.m. %* 


Dean Frances Shimer Academy, Mt, Carroll 


366 RELIGIOUS EDUCATION ASSOCIATION 


McKibben, William K. 
Associated Charities of Chicago, Sunday-School Teacher, 582 45th St., 
Chicago 
McLeish, Andrew 
Trustee University of Chicago, Bible-Class Teacher, Glencoe 
McLeish, Andrew, Mrs. 
Glencoe 
McMillen, W. F., Rev., D.D. * 
District Secretary Congregational Sunday School and Publishing 
Society, 1008 Association Building, Chicago 
Men’s Normal Bible Class of Y. M. C. A. 
Leader, Mr. C, T. Wyckoff, Bradley Polytechnic Institute, Peoria 


Merrill, William P., Rev. * 
Pastor Sixth Presbyterian Church, 33 Aldine Square, Chicago 
Messer, L. Wilbur * 


General Secretary Y. M. C, A., 153 LaSalle St., Chicago 


Miller, D. L., Rev. 


Chairman National Mission, German Baptist Brethren Church, Editor 
‘* Messenger,”’? Mt. Morris 


Miller, Emily Huntington, Mrs. 
Geneva 


Miller, Kerby S., Rev. 
Pastor Independent Presbyterian Church, Polo 


Milligan, Henry Forsythe, a.m. 
Rector Christ Church, 1003 Perry Ave., Peoria 

Mills, John Nelson, Rev., A.M., D.D. * 
1220 Ridge Ave., Evanston 


Milner, Duncan C., Rev. 

Pastor Central Presbyterian Church, 409 Herkimer St., Joliet 
Moncrief, John W. 

Professor University of Chicago, 5717 Monroe Ave., Chicago 
Moore, James H. 


Superintendent South Congregational Sunday School, 4433 Green- 
wood Ave., Chicago 


Morgan, Oscar T., Rev., PH.D. * 
Pastor Union Church, Lindenwood 

Mudge, Elisha, Rev. * 
Pastor Oakwoods Union Church, 819 E. 66th St., Chicago 

Myers, Elmer Henry * 
Student University of Chicago, 133 South Divinity House, Chicago 

Nash, C. Ellwood, D.D. * 
President Lombard College, Galesburg 

Nelson, Aaron Hayden, A.M. * 
Principal Hyde Park Baptist Sunday School, 247 57th St., Chicago 

Norton, William B., A.M., PH.D. ‘ + 


Pastor Methodist Episcopal Church, Maywood 
Notman, Wm. Robson, Rev., D.D. 

Pastor Fourth Presbyterian Church, 456 Chestnut St., Chicago 
Noyes, G. C. 

Chapin 
Oates, James F. 

Secretary Central Department Y. M. C. A., 153 LaSalle St., Chicago 
Osborn, Loran D., Rev., PH.D. 

Pastor First Baptist Church, Bloomington 


Osborne, Naboth, Rev., A.M. * 
Pastor First Congregational Church, 120 S, 16th St., Mattoon 


MEMBERS OF THE ASSOCIATION 367 


Otto, James T. 
Asst. Secretary Railroad Dept. Chicago Y. M. C. A., Dolton Junction 


Page, Herman, Rev. ** 
Rector St. Paul’s Protestant Episcopal Church, 5035 Madison Ave., 
Chicago 

Page, Mary B., Mrs. * 


Director Chicago Kindergarten Institute, 40 Scott St., Chicago 
Palm, Charles, Rev. 
Sunday-School Missionary, 833 Central Ave., Chicago 
Parker, Alonzo K., Rev., D.D. * 
Professor University of Chicago, Chicago 
Parker, C. M. 
Editor “‘ School News,” Taylorville 


Parker, Frederic C. W., Rev. * 
Asst. Pastor First Baptist Church, 3105 Calumet Ave., Chicago 


Parker, William J. 
Asst, General Secretary Y. M. C. A., 153 LaSalle St., Chicago 


Parkhurst, Matthew M., Rev., D.D. * 


Pastor Methodist Episcopal Church, Superintendent Citizen’s League of 
Chicago, 1612 Hinman Ave., Evanston 


Patten, Amos W., D.D. * 
Professor Northwestern University, 616 Foster St., Evanston 

Peet, Stephen D., Rev. * 
Editor ‘‘ American Antiquarian and Oriental Journal,” 5817 Madison 
Ave., Chicago 


Perkins, J. G. 
Asst. Director Educational Dept. Central Y. M.C. A., 153 LaSalle 


St., Chicago 

Pike, Granville Ross, Rev., A.M. * 
Pastor Millard Ave. Presbyterian Church, 942 S. Central Park Ave., 
Chicago 


Pollard, Harry H. 


Employment Secretary Central Department Y. M. C, A., 153 LaSalle 
St., Chicago 


Porter, Ora H., Mrs. 


1007 S. Fourth St., Princeton 


Prucha, Vaclav, Rev. * 
Assoc. Pastor Bethlehem Congregational Church (Bohemian), 1030 
W, 21st St., Chicago 


Pruen, J. W., Rev. * 
Pastor Methodist Episcopal Church, Forrest 
Raymer, Geo. A., Rev. 
State Missionary American Sunday School Union, Dixon 
Robertson, Ina Law, 
Bible-Class Teacher, 6042 Kimbark Ave., Chicago 
Robinson, George L., PH.D. * 
Professor McCormick Theological Seminary, 10 Chalmers Pl., Chicago 
Robinson, Willard H., Rev. 
Pastor First Presbyterian Church, Englewood 


Rogers, Euclid B., Rev., D.D. 
Pastor Central Baptist Church, 536 S. State St., Springfield 


Rosenquist, Eric J. A., Rev. * 
Pastor Evangelical Lutheran Saron Church, 52 Shakespeare Ave., 
Chicago 

Russell, Elbert, A.M. “5 


Professor-elect Earlham College, Richmond, Ind., Trustee United 
Society Christian Endeavor (for the Friends), 5659 Drexel Ave., Chicago 


368 RELIGIOUS EDUCATION ASSOCIATION 


Sargent, Sabra L. * 
Principal Ferry Hall Seminary, Lake Forest 
Sawyer, Hermon L. 
Secretary Ravenswood Dept. Y. M. C. A., 1669 Barry Ave., Chicago 
Schafer, Frank H., Rev. 
Pastor Methodist Episcopal Church, Malta 


Scheible, Albert 
President Chicago Union Liberal Sunday Schools, 129 Fulton St., 


hicago 
Scott, Walter D., PH.D. * 
Professor Northwestern University, 562 Willard Pl., Evanston 
Beale! Charles R., Rev., A.M., LL.D. * 
Pastor Metropolitan Church of Christ, x Campbell Park, Chicago 
Severinghaus, J. D., Rev., A.M., D.D. * 
Pastor Lutheran Church, Editor ‘‘ Chicago Banner,’”’ 439 N. Ashland 
Ave., Chicago 


Severn, H. H. 
Student University of Chicago, 462 55th St., Chicago 
Seymour, Paul H. 
President American League New Church Young People’s Society, 
245 E. 61st St., Chicago 
Sharman, Henry Burton 
5544 Ellis Ave., Chicago 
Sheets, Frank D., Rev. 
Pastor Epworth Methodist Episcopal Church, 2611 Kenmore Ave., 
Edgewater 
Sherer, Samuel J. 
Vice-President Sherer Bros, Co., 4536 Lake Ave. » Cite 
Sherer, William G. 
President Sherer Bros, Co,, Supt. First Baptist Bible School, Evanston 
Sherman, Edwin T. 
Secretary West Side Department Y. M. C. A., 542 W. Monroe St, 
Chicago 
Sherman, Franklyn Cole, Rev. * 


Pastor St. Luke’s Methodist Episcopal Church, Head-Worker ‘* The 
Community House,’ 1155 N. Western Ave., Chicago 


Shute, A. Lincoln, Rev., A.m. * 
Pastor Trestearde Avenue Methodist Episcopal Church, sts Ingleside 
Ave., Chicago 

Sisson, Edward O. * 
Director Bradley Polytechnic Institute, Peoria 

Slater, John R. * 


Managing Editor ‘‘Christendom,” 153 LaSalle St., Chicago 
Small, Albion W., PH.D., LL.D. 
Professor University of Chicago, 5731 Washington Ave., Chicago 


Smith, Arthur Maxson, Rev., PH.D. 
Del Prado Hotel, Chicago 


Smith, Gerald Birney . * 
Instructor University of Chicago, 5430 Lexington Ave., Chicago 


Smith, John M, P., PH.D. * 
Instructor University of Chicago, 469 56th St., Chicago , 

Smith, William, Rev. 
Pastor Joy Prairie Congregational Church, Chapin 

Soares, Theodore G., PH.D., D.D. * 
Pastor First Baptist Church, 428 Clinton Ave., Oak Park 


Starkey, L. V. 
; General Secretary Y. M. C. A., Sterling 


MEMBERS OF THE ASSOCIATION 369 


Starrett, Helen E., Mrs. 
Principal Starrett School, 4707 Vincennes Ave., Chicago 
Stevenson, Andrew 
President Chicago Young Men’s Presbyterian Union, 615 Monadnock 
Blk., Chicago 
Stewart, Charles S. 


Asst. Physical Director Central Department Y. M. C. A., 153 LaSalle 
St., Chicago 


Strain, Horace L., Rev. * 
Pastor First Congregational Church, Decatur 

Strong, Sidney, Rev., D.D. * 
Pastor Second Congregational Church, Oak Park 

Stuart, Charles M , A.M., D.D. * 
Professor Garrett Biblical Institute, Evanston 

Taylor, Alva W., Rev. * 
Pastor Christian Church, Eureka 

Taylor, Graham, D.D. * 


Professor Chicago Theological Seminary, r80 Grand Ave., Chicago 
Thomas, D. F., Rev., A.M. 
* Pastor English Lutheran Church, Washington 


Thorp, Willard B., Rev. * 
Pastor South Congregational Church, 3977 Drexel Boul., Chicago 

Tompkins, Arnold 
Principal Cook County Normal School, Chicago 

Tompkins, DeLoss M., Rev., A.M., D.D. * 
Pastor Methodist Episcopal Church, 305 N. 4th St., DeKalb 


Townsend, A. F. 


Special Agent Northern Assurance Company of London, Monadnock 
Blk., Chicago 


Ulirick, Delbert S., Rev. * 
Pastor Methodist Episcopal Church, ro2zt Ayars Place, Evanston 

Van Arsdall, Geo. B., Rev., A.M. * 
Pastor Central Christian Church, 703 Bryan Ave., Peoria 

Vance, Joseph A., Rev., D.D. * 


Pastor Hyde Park Presbyterian Church, 181 E. 53d St., Chicago 
Vincent, George E., PH.D. 
Professor University of Chicago, 5737 Lexington Ave., Chicago 


Votaw, Clyde Weber, PH.D. * 
Professor University of Chicago, 437 E. 61st St., Chicago 


Votaw, Elihu H., Mrs. f 


1007 S, Fourth St., Princeton 


Ward, Harry F., Rev. * 
Pastor Forty-seventh Street Methodist Episcopal Church, 4648 Marsh- 
field Ave., Chicago 


Wardle, Charles A., Mrs. * 
sit N. Grove Ave., Oak Park 


Wells, F. A. 


6704 Stewart Ave., Chicago 


White, Frederick * 
Director Religious Work, Central Dept. Y. M. C, A., 153 LaSalle St., 
Chicago 

Wickes, William R. * 


Superintendent Woodlawn Presbyterian Sunday School, Instructor 
Chicago Manual Training School, 623 Kimbark Ave., Chicago 


Wilder, William H., A.M., D.D. 
Presiding Elder Methodist Episcopal Church, Bloomington 


370 RELIGIOUS EDUCATION ASSOCIATION 


Willett, Herbert L., pH.p. * 
Professor University of Chicago, Chicago 

Williams, Edward F., Rev., D.D., LL.D. * 
Pastor Evanston Avenue Congregational Church, 281 E. 46th St., Chicago 


Williams, Edward M., Rev., D.b. * 


Secretary Executive Committee Chicago Theological Seminary, 18 
Ashland Boul., Chicago i 


Wilson, Lucy L., 
Teacher West Division High School, 120 Park Ave,, Chicago 


Winchester, Benjamin S., Rev. * 


Assoc. Pastor New England Congregational Church, Superintendent 
Bible School, 14 Delaware Pl., Chicago 


Wood, Walter M. 
Superintendent of Education, Y. M.C. A., 153 La Salle St., Chicago 
Wyant, A. R. E., Rev., PH.D. * 
Pastor First Baptist Church, 11012 Armida Ave., Morgan Park 
Wyckoff, C. T. 
Dean Lower Academy, Bradley Polytechnic Institute, Peoria 
Young, Charles A., Rev. * 
Editor ‘* Christian Century,” 5641 Madison Ave., Chicago 
Zenos, Andrew C., Rev., D.D. 
Professor McCormick Theological Seminary, Chicago 


INDIANA 


Bryan, William L., PH.D. 
President Indiana University, Bloomington 
Carr, John W., A.M. * 
Superintendent of Schools, 439 W. 11th St., Anderson 
Coleman, Christopher B. 
Professor Butler College, 56 S. Irvington Ave., Indianapolis 
Darby, W. J., Rev. 
Educational Secretary Cumberland Presbyterian Church, Evansville 
Earlham College 
Richmond 
Farr, Morton A., Rev., A.M. 


Boe Trinity Methodist Episcopal Church, 125: Upper rst St., Evans 
ville 


Gobin, Hillary A., Rev., D.D., LL.D. * 
President DePauw University, Greencastle 
Haines, Matthias L., Rev., D.D. 
Pastor First Presbyterian Church, 935 N. Meridian St., Indianapolis 
Kane, William P., D.pD. 
President Wabash College, Crawfordsville 


Kelly, Robert Lincoln, PH.M. * 
President Earlham College, Richmond / 


Kuhn, Thomas H., Rev., A.M., PH.D. * 
Pastor First Christian Church, Frankfort 

Lyons, S. R., Rev., D.D. 
Pastor United Presbyterian Church, Richmond 

Mott, Thomas Abbott, A.M. 
Superintendent of Schools, Richmond 

Nicholson, Mary E. 


Principal Normal School, 1222 Broadway, Indianapolis 


Osgood, Robert S., Rev. * 


Pastor Mayflower Congregational Church, 1603 N, New Jersey St., 
Indianapolis 


‘1 


MEMBERS OF THE ASSOCIATION 371 


Pearcy, James B. 
Principal High School, 208 W, 13th St., Anderson 


Philputt, Allan B., Rev., D.D. 
Pastor Central Christian Church, 311 N. New Jersey St., Indianapolis 


Sigmund, William S., Rev. * 
Pastor First English Evangelical Lutheran Church, 1025 Chestnut St., 
Columbus 

Tippy, Worth M., Rev. * 
pacts Broadway Methodist Episcopal Church, 2207 Broadway, Indi- 
anapolis 

Wilson, William H., Rev. * 
Pastor First Presbyterian Church, Michigan City 

IOWA 
Bartlett, Walter I., Rev. * 


Perry 
Bell, Hill M., a.m. 
President Drake University, 1091 26th St., Des Moines 


Brett, Arthur W., Mrs. 
1506 13th St., Des Moines 


Cady, George L. * 


Professor State University of Iowa, Iowa City 


Cessna, Orange H. 
Professor Iowa State College, Ames 


Day, Ernest E., Rev. 
Pastor First Congregational Church, Spencer 


Empey, Walter Bruce, Rev. * 
Pastor Methodist Episcopal Church, Merrill 


Fairbanks, Arthur, Rev., PH.D. 
Professor State University of lowa, 7 E. Bloomington St., Iowa City 


Haggard, Alfred M., a.m. 
Dean College of the Bible, Drake University, 2364 Cottage Grove Ave., 
Des Moines 


Hodgdon, Frank W., Rev. 
Pastor Plymouth Congregational Church, Des Moines 


Keith, Herbert C. 
Superintendent First Congregational Sunday School, Fort Dodge 


King, William F., D.D., LL.D. 
President Cornell College, Mount Vernon 


MacLean, George E., PH.D., LL.D. 

President State University of Iowa, Iowa City 
Marsh, Robert L., Rev. 

Pastor Congregational Church, Burlington 


McCash, I. N., Rev. 
Pastor University Place Church of Christ, 1164 W. 18 St., Des Moines 


Nicholson, Thomas, D.D. * 
Professor Cornell College, Mt. Vernon 
Paddock, George E., Rev. * 


Pastor Congregational Church, 269 N. 6th St., Keokuk 


Pearson, William L., PH.D. 
Professor Penn College, Oskaloosa 


Piersel, Alba C., A.M. 
Dean College of Liberal Arts, lowa Wesleyan University, Mt. Pleasant 


Robinson, Emma A. 
Instructor Sunday-School: Teachers’ Training Class, ror Arlington St., 
Dubuque 


372, RELIGIOUS EDUCATION ASSOCIATION 


Smith, George LeGrand, Rev. 
Pastor Congregational Church, 208 Washington St.; Newton 


Smith, Otterbein O., Rev. 


State Superintendent Congregational Sunday School and Pall 
Society, Grinnell 


Stewart, George D., Rev., D.D. 
Pastor Presbyterian Church, 833 3d St, Fort Madison 

Taylor, Glen A., Rev. * 
Pastor Congregational Church, Emmetsburg 


Thoren, Herman H., PH.D. 
President Western Union College, LeMars 


Waite, Oren B., Rev. 
Pastor Methodist Episcopal Church, Mt. Vernon 


Wight, Ambrose S., Rev. 
Pastor Presbyterian Church, Garrison 
Williams, William J., Rev. 


Pastor Congregational Church, Peterson 


KANSAS 


Bayles, J. W,, Rev. 
Pastor Baptist Church, Onaga 


Carruth, William H., PH.p. 


Professor University of Kansas, Lawrence 


Frantz, Edward, A.M. 
President McPherson College, McPherson 


Hayes, Francis L., Rev., D.D, 
Pastor First Congregational Church, 429 Harrison St., Topeka 


Ingham, J. E., Rev. 
State Superintendent Congregational Sunday School and Publishing 
Society, 1315 Garfield Ave., Topeka 


Mitchell, J. K. 
Superintendent Home Dept. Osborne Co, Sunday School Association, 
Osborne 


Murlin, Lemuel H., Rev., s.T.pD. 
President Baker University, Baldwin 


Payne, Wallace C. 


Instructor Bible, Kansas State University, 1300 Oread Ave., Lawrence 
Potter, Ernest T., Rev. 


Pastor Baptist Church, Fairview 
Scruton, Charles A. 
Vice-President Arkansas City Bank, Arkansas City 
Strong, Frank, PH.D. 
President University of Kansas, Lawrence 
Strong, Frank P., Rev. 
Pastor Congregational Church, Kinsley 
Wakefield, George C. 
Teacher Sumner County High Sehoels 524 N. Jefferson St., Wellington 


Wilcox, Alexander M., PH.D. 
Professor Winery of Kansas, 1605 Vermont St., Lawrence 


KENTUCKY 


Armstrong, Cecil J., Rev. 
Pastor First Christian Church, Winchester 


Frost, William Goodell, D.p. 
President Berea College, Berea 


MEMBERS OF THE ASSOCIATION 373 


Gray, Baron DeKalb, a.M., D.D. * 
President Georgetown College, Georgetown 
Haley, Jesse J., Rev., A.M. * 


Pastor Christian Church, Assoc. Editor ‘‘Christian Century,” Cynthiana 
Jenkins, Burris A., A.M. 

President Kentucky University, Lexington 
Maclachlan, H. D. C., Rev., a.m. 

Pastor Christian Church, Shelbyville 


Montague, H. E. 
Director Boys’ Work Y. M.C. A., Louisville 


Mullins, Edgar Young, D.D., LL.D. 
President Southern Baptist Theological Seminary, Louisville 


Rosevear, Henry E. 
State Secretary Y. M. C. A., Fourth and Broadway Sts., Louisville 


Sheridan, Wilbur F., Rev., A.M. 
Pastor Methodist Episcopal Church, 203 E, Chestnut St., Louisville 
Waddill, C. J. 


Attorney and Counselor-at-Law, Sunday-School Teacher, Madisonville 


LOUISIANA 


Alderman, Edwin A., D.C.L., LL.D. 
President Tulane University, New Orleans 


Carré, Henry B. 


President Centenary College of Louisiana, Jackson 


Foote, Henry W., Rev. 


Pastor First Unitarian Church, New Orleans 


Kent, John B., Rev. 


Field Secretary State Sunday School Association, Covington 


Miller, Walter 


Professor Tulane University, New Orleans 


Newhall, Alfred A., a.m. 


Instructor Bible, Leland University, New Orleans 


Parker, Fitzgerald S., Rev. 
Pastor First Methodist Episcopal Church, 315 E. 3d St., Crowley 


Perkins, R. W., D.D. 
President Leland University, New Orleans 


Vaughan, Robert W., Rev. 
Pastor First Methodist Episcopal Church, South, New Iberia 


MAINE 


Anthony, Alfred W., D.D. 
Professor Cobb Divinity School, Lewiston 


Bean, Leroy S., Rev. 


Pastor First Congregational Church, 52 Elm St., Saco 


DeGarmo, E. A., Mrs. 


Leader of Boys’ Club, Normal and Primary Worker, 127 Emery St., 
Portland 


Denio, Francis B., Rev., D.D. 
Ns Professor Bangor Theological Seminary, 347 Hammond St., Bangor 
Fulton, Albert C., Rev. 


Pastor Congregational Church, Kennebunk 


Hyde, William DeWitt, D.D., LL.D. 


President Bowdoin College, Brunswick 


374. RELIGIOUS EDUCATION ASSOCIATION 


Johnson, Franklin W., A.M. 

Principal Coburn Classical Institute, 6 Dalton St., Waterville 
Marsh, Edward L., Rev. * 

Pastor Congregational Church, 9 Park St., Waterville 
Mason, Edward A. 

General Secretary State Sunday School Association, Oakland 
Ropes, C. J. H., D.p. 

Professor Bangor Theological Seminary, 333 Hammond St., Bangor 
Varley, Arthur, Rev. 

Pastor First Congregational Church, Winslow 
VonKrumreig, E. L., Rev., A.M. , 

Pastor Baptist Church, Shapleigh 


MARYLAND 


Ellicott, Elizabeth K. 
aes Bible Class in Friends’ Meeting, 106 Ridgewood Road, Roland 
ar 


King, Aubrey E., Mrs, 
Author of ‘One Year of Sunday School Lessons for Young Children,” 
1814 Park Ave., Baltimore 


Springer, Ruter W., Rev. Es 
Chaplain Artillery Corps, United States Army, Fort Washington 
Updegraff, Harlan, a.m. 
Principal Girls’ Latin School, 24th and St. Paul Sts., Baltimore 
VanMeter, J. B. 


Dean Woman’s College, Baltimore 


VanSickle, James H., A.M. 
Superintendent of Instruction, Baltimore 


MASSACHUSETTS 


Abercrombie, D. W., LL.D. 
Principal Worcester Academy, Worcester 


Andrews, Ellen 
ape New Church Correspondence School, 66 Mt, Vernon St., 
joston 


Antrim, Eugene M., Rev. 
Pastor Trinity Methodist Episcopal Church, 37 Edwards St., Springfield 


Bailey, Albert E. 
Head Master Allen School, 447 Waltham St., West Newton 


Bailey, Henry Turner 
Agent Massachusetts State Board of Education, North Scituate 
Baldwin, William A. 
Principal Hyannis Normal School, Hyannis 
Ballantine, William G., D.D., LL.D. * 
Instructor Bible, International Y. M. C. A. Training School, 32r St. 
James Ave., Springfield 


Barnes, Lemuel C., Rev., D.D. 
Pastor First Baptist Church, Worcester 


Bassett, Austin B., Rev. 
Pastor East Congregational Church, 51 Church St., Ware 


Bates, Walter C. 
Sunday-School Officer, 94 Green St., Jamaica Plain 


Batt, William J., Rev. 


Chaplain Massachusetts Reformatory, Concord Junction 


MEMBERS OF THE ASSOCIATION 375 


Beale, Charles H., Rev., D.D. * 
Pastor Immanuel Congregational Church, The Warren, Roxbury 
Beatley, Clara Bancroft, Mrs. # 


Superintendent Sunday School, Disciple Church (Unitarian), 11 
Wabon St., Roxbury 


Bissell, Flint M., Rev. 
Pastor St. Paul’s Universalist Church, 149 High St., Springfield 
Blakeslee, Erastus, Rev. * 
Editor ‘‘Bible Study Union Lessons,” 95 South St., Boston 
Boynton, George M., Rev., D.D. 


Secretary Congregational Sunday School and Publishing Society, 14 
Beacon St., Boston 


Bradford, Emery L., Rev. 
Pastor Congregational Church, East Weymouth 
Bragdon, C. C. 
Principal Lasell Seminary, Auburndale 
Brand, Charles A., Rev. 
Assoc, Editor Pilgrim Press Publications, 14 Beacon St., Boston 
Bridgman, Howard A., Rev. 
Managing Editor ‘“‘Congregationalist,”” 14 Beacon St., Boston 
Bumstead, Arthur, PH.D. 
Private Preparatory Instruction, 22 Greenville St., Roxbury 
Burr, Everett D., Rev., D.D. ** 
Pastor First Baptist Church, Newton Centre 
Bushnell, Samuel C., Rev. 
Pastor Congregational Church, Arlington 
Butler, Frank E., Rev. 
Pastor Congregational Church, South Weymouth 
Capen, Samuel B., A.M., LL.D. 


President American Board Commissioners for Foreign Missions, 350 
Washington St., Boston 


Carter, Charles F., Rev. 
Pastor Hancock Congregational Church, Lexington 
Carter, H. H., Mrs. 
Teacher New Church Sabbath School, 161 Highland Ave., Newtonville 
Carter, John F., Rev. 
Pastor St. John’s Church, Williamstown 
Chamberlain, George D. 
Treasurer Bible Normal College, Sunday-School Teacher, 146 Mill St., 
Springfield 
Chandler, Edward H., Rev. 
Secretary ‘‘ Twentieth Century Club,”’ 2 Ashburton Place, Boston 
Cummings, Edward, Rev. = 


Pastor South Congregational Church (Unitarian) of Boston, 104 Irving 
St., Cambridge 


Davis, Albert P., Rev. * 
Pastor First Congregational Church, 18 Church St., Wakefield 


Davis, Gilbert G. 


Superintendent Bible School, 38 Front St., Worcester 


Day, Charles O., D.D. 

President Andover Theological Seminary, Andover 
Dingwell, James D., Rev. 

Pastor Main Street Congregational Church, Amesbury 
Dixon, Joseph L. 


Superintendent Sunday School, Leader Boys’ Club Work, 22 Beltran 
St., Malden 


376 RELIGIOUS EDUCATION ASSOCIATION : 


Doggett, L. L., PH.D. 

President International Y.M.C.A. Training School, Soringfield 
Donald, E. Winchester, Rev., D.D., LL.D. 

Rector Trinity Church, ee Clarendon St., Boston 
Dumn, B. Alfred, Rev., PH.D. 

Pastor Congregational Church, 19 Williams St., Stoneham 
Dunning, Albert E., D.D. * 

Editor ‘* The Congregationalist,”’ 14 Beacon St., Boston 
Eliot, Samuel A., Rev., D.D. 

President American Unitarian Association, 25 Beacon St., Boston 
Endicott, Eugene F., Li.p. 

General Agent Universalist Publishing House, 30 West St., Boston 


Evans, Daniel, Rev. 


esis North Avenue Congregational Church, 105 Raymond St., Cam- 
ridge 


Faucon, Catherine W. 
Milton 


Fielden, Joseph F., Rev. 
Pastor First Baptist Church, Winchendon 


Fisher, Angie B., Mrs. f£ 
48 Falmouth St., Boston 


Fletcher, William I., a.m. 
Librarian Amherst College, Amherst 


Flint, George H., Rev., A.M. 

Pastor Central Congregational Church, ror Tonawanda St., Dorchester 
Foote, Arthur 

Organist First Unitarian Church, St. Botolph Club, Boston 
Forbush, William B., Rev., PH.D. * 

Pastor Winthrop Congregational Church, 21 Elm suis Charlestown 
French, Henry H., Rev., D.D. 

Pastor First Congregational Church, 58 Lincoln St,, Malden 


Gates, Owen H., Rev., PH.D. 
Instructor Andover Theological Seminary, Andover 


Gilbert, George H., Rev., PH.D., D.D. 
Northampton 


Goodrich, Lincoln B., Rev. 
Pastor Union Congregational Church, 36 Bolton St., Marlboro 


Guss, Roland W., A.M. 
Teacher State Normal School, 405 Church St., North Adams 
Hale, Edward E., Rev., D.D., LL.D. 


Pastor South Congregational Church (Unitarian) of Boston, 3g High- 
land St., Roxbury 


Hale, George H. 


Superintendent Third Congregational Sunday School, 25 Harrison Ave., 
Springfield 


Hall, Newton M., Rev. 

Pastor North Congregational Church, 20 Byers St., Springfield 
Hannum, Henry O., Rev. 

Pastor Hope Chapel of Old South Church, 142 Hemenway St., Boston 
Hardy, Edwin Noah, Rev. 

Pastor Bethany Congregational Church, 15 Foster St., Quincy 
Harris, George, D.D., LL.D. 

President Amherst College, Amherst 


Harrison, Fordick B., Rev. 
Pastor Second Congregational Church, Palmer 


MEMBERS OF THE ASSOCIATION 377 


Hartshorn, W. N. 


Chairman Executive Committee International Sunday School Associa- 
tion. 120 Boylston St., Boston 


Hartwell, H. Linwood, Rev. 

Pastor Congregational Church, Dunstable 
Hathaway, Edward S. 

Bible-Class Teacher, 12 Walter St., Hyde Park 


Hazard, Caroline, A.M., LITT.D. 
President Wellesley College, Wellesley 


Hazard, M. C., PH.D. * 
Editor Congregational Sunday School Publications, Congregational 
House, Boston 


Hitchcock, Albert W., A.M. * 
Pastor Central Congregational Church, Worcester 

Hoar, Caroline 
Teacher First Parish Sunday School (Unitarian) , Concord 

Hopkins, Henry M., D.D., LL.D 
President Williams College, Williamstown 


Horr, Elijah, Rev., S.T.D. 
Pastor Mystic Congregational Church, Medford 


Horr, George E., Rev., D.D. = 
Editor “The Watchman,”’ sor Tremont Temple, Boston 
Horton, Edward A., Rev., D.D. * 


President Unitarian Sunday School Society, 25 Beacon St., Boston 


Howard, Ethel L. 
Sunday-School Teacher, 16 West St., Worcester 


Howard, Thomas D., Rev. 
99 School St., Springfield 


Hoyt, Henry N., Rev., D.D. 
Pastor Congregational Church, 40 Oak St., Hyde Park 


Hughes, Edwin H., Rev. 
Pastor Methodist Episcopal Church, roo Washington St., Malden 


Huling, Ray Greene, A.M., SC.D. 

Head Master English High School, ror Trowbridge St., Cambridge 
Huntington, C. W., Rev., D.D. 

Pastor High Street Congregational Church, 85 Mansur St., Lowell 
Hyde, Henry K. 
President Ware National Bank, 22 Elm St., Ware 
James, D. Melancthon, Rev. 


Pastor Church of the Pilgrimage (Congregational), r40 Court St., 
Plymouth 


Johnson, Arthur S., 
President Y. M. C, A., 258 Commonwealth Ave., Boston 


Keedy, John L., Rev. 
Pastor Congregational Church, Walpole 


Kenngott, George F., Rev., A.M. 

First Trinitarian Congregational Church, 296 Liberty St., Lowell 
Kilbon, John Luther, Rev. 

Pastor Park Congregational Church, 323 St. James Ave., Springfield 


Kimball, Hannah H. { 


292 Kent St., Brookline 


Kimball, Helen F. f£ 
Sunday-School Teacher, 292 Kent St., Brookline 


Kimball, Lulu S. f 


292 Kent St., Brookline 


378 RELIGIOUS EDUCATION ASSOCIATION 


King, William C. ‘ 
President Massachusetts Sunday School Association, 368 Main St., 
Springfield ¢ 
Lawrence, William, Rt. Rév., D.D., S.T.D. 
Bishop of Massachusetts, ror Brattle St., Cambridge 
Leonard, Mary Hall * 
Rochester 
Lincoln, Howard A, 
Student Andover Theological Seminary, Andover 
Little, Arthur, Rev., D.pD. 
Pastor Second Congregational Church, Dorchester 
Lynch, Frederick, Rev. 
Pastor Congregational Church, Lenox 
Macfarland, Charles S., Rev., PH.D. 
Pastor Maplewood Congregational Church, 472 Salem St., Malden 
Mehaffey, George W. 
General Secretary Y. M. C. A., Boston 
Merrick, Frank W., Rev., PH.D. 
Pastor South Evangelical Church (Congregational), 122 Beach St., West 
Roxbury 
Merrill, Charles C., Rev. 
Pastor North Congregational Church, Winchendon 
Merriman, Daniel, Rev., D.p. 
Pastor Emeritus Central Church, Worcester 
Montgomery, Charlotte W. 
Superintendent Sunday School, 149 Webster St., Malden 
Moore, Edward C., D.p. 
Professor Harvard University, 15 Lowell St., Cambridge 


Moore, Mabel Reynolds 
Leader Bible Class, Episcopal Church, 25 Catherine St., Worcester 


Mosher, George F., LL.D. 
Editor ‘‘ Morning Star,’’ 457 Shawmut Ave., Boston 
Moxon, Philip S., Rev., D.p. * 
Pastor South Congregational Church, 83 Dartmouth Terrace, Springfield ( 
Nash, Henry Sylvester, D.D. ' 
Professor Episcopal Theological School, Cambridge 


Noyes, Edward M., Rev. 
Hea First Congregational Church in Newton, 136 Warren St., Newton 
entre 
Noyes, Henry D. 
Treasurer Bible Study Publishing Co., Sunday-School Teacher, oi 
South St., Boston 
Patten, Arthur B., Rev. 
Pastor First Congregational Church, South Hadley 
Peabody, Francis G., D.D. 
Dean Divinity School, Harvard University, Cambridge 
Peloubet, Francis N., Rev., D.D. * 


Author ‘‘ Peloubet’s Select Notes on the Sunday-School Lessons,” a a 
Woodland Road, Auburndale 


Perry, C. H. - 
Superintendent Congregational Bible School, Stockbridge 


Phelps, Lawrence, Rev. 

Pastor Congregational Church, Leominster 
Pinkham, George R., A.M 

Head Master Searles High School, Great Barrington 


Place, Charles A. 
Pastor First Parish Unitarian Church, 90 Church St., Waltham 


MEMBERS OF THE ASSOCIATION 379 


Power, Charles W. 
Superintendent First Congregational Sunday School, Pittsfield 


Redfield, Isabella T. 
Sunday-School Worker, 290 South St., Pittsfield 


Reed, David Allen 
aa Hartford School of Religious Pedagogy, 736 State St., Spring- 
e. 


Reed, Isaac Newton, Mrs. 
4 Perkins St., Worcester 


Rhoades, Winfred C., Rev. 
Pastor Eliot Congregational Church, The Warren, Roxbury 


Rice, Charles F., Rev., D.D. 
Pastor Wesley Methodist Episcopal Church, 156 Harvard Ave., 
Springfield 

Rice, Walter, Rev. 
Pastor Congregational Church, 179 Main St., Agawam 


Ropes, James Hardy 
Professor Harvard University, 13 Follen St., Cambridge 


Rowley, Francis H., D.D. 
Pastor First Baptist Church, Boston 


Seelye, L. Clark, D.D., LL.D. 
President Smith College, Northampton 


Shaw, William 
Treasurer United Soeiety of Christian Endeavor, Tremont Temple, 
Boston 


Shipman, Frank R., Rev. 
Pastor South Congregational Church, Andover 


Smiley, George M., Rev., D.D. 
Pastor Grace Methodist Episcopal Church, rro Central St., Springfield 


Smith, Albert D., Rev. 
Pastor Congregational Church, Northboro 


Snyder, William H. 


Instructor Worcester Academy, 125 Penn Ave., Worcester 


Sunday School South Congregational Church 
Miss Alice J. Johnson, Secy., Newbury and Exeter Sts., Boston 


Sutton, Edwin O. 

Asst, Manager Life Insurance Office, 115 High St., Springfield 
Swan, Joshua A., Mrs. 

Sunday-School Teacher, 167 Brattle St., Cambridge 


Thomas, Reuen, Rev., PH.D., D.D. 
Pastor Harvard Congregational Church, Rawson Road, Brookline 


Thurber, Charles H., PH.D, * 
Editor Educational Publications of Messrs. Ginn & Co., 2g Beacon St., 
Boston 


Tower, Wm. Hogarth, Rev. 
Pastor First Presbyterian Church, 22 Gilbert St., South Framingham 
Vandermark, Wilson E., Rev. 


Pastor St. James Methodist Episcopal Church, 3x Waverly St., Spring- 
field 


Vinton, Alexander H., Rev. 


Bishop Diocese of Western Massachusetts, 1154 Worthington St., 
Springfield 


Voorhees, J. Spencer, Rev., A.M. 
Rastor Congregational Church, 37 Hawthome St., Roslindale 


Wheeler, E. C., Rev. 


Pastor First Congregational Church, Rockland 


380 RELIGIOUS EDUCATION ASSOCIAT 


Wilder, Herbert A. ¢ 

53 Fairmount Ave., Newton 
Williamson, James S., Rev. 

North Congregational Church, Haverhill 
Wood, Irving F. 

Professor Smith College, Northampton 
Woodbridge, Richard G., Rev. 


—— Prospect Hill Congregational Church, 13 Pleasant Ave., Somer- 
ville 


Woodrow, Samuel H., Rev. 
Pastor Fiope Congregational Church, 20 Buckingham St., Springfield 
Woolley, Mary E., LITT.pD. 
Bresclexte Mt. Holyoke College, South Hadley 


Wriston, Henry L., Rev. ; 
Pastor ae First Methodist Episcopal Church, 52 Florence Oa 
Springfield 

Y.P.S.C. E., South Congregational Church 
Rey. Philip S. Moxom, D.D., Pastor, Springfield 


MICHIGAN 


Angell, James B., LL.D. 

President University of Michigan, Ann Arbor 
Bacon, Theodore D., Rev. 

Pastor Congregational Church, 708 Grand Traverse St., Flint 
Barr, Alfred H., Rev. 


Pastor Jefferson Avenue Presbyterian Church, 567 E, Congress 
etroit ; 


Beach, Arthur G., Rev. 

Pastor Congregational Church, 214 N. Adams St., Ypsilanti 
Beardslee, John W., D.D. 

Professor Western Theological Seminary, 26 E. 12th St., Holland 


Bement, Howard 


Teacher Plymouth Congregational Sunday School, 617 Ottawa 
Lansing 


Blaisdell, James A., Rev. 

Pastor Congregational Church, Olivet 
Bliss, Frederick Leroy 

Principal Detroit University School, 69 Frederick Ave., Detroit 
Bowles, George C., D.D.S. 

Superintendent Unitarian Sunday School, 924 Cass Ave., Detroit 
Boynton, Nehemiah, Rev., D.D. 

Pastor First Congregational Church, Detroit 
Brown, Herman E. 

Wolverine Portland Cement Co., 57 Hull St., Coldwater 
Burtt, Benjamin H., Rev. * 

Pastor First Congregational Church, tog N. Harrison St., Ludington 
Carter, Ferdinand E., Rev. “ 

Pastor Soatd Congregational Church, 339 Palmer Ave., Grand Ra) 
Clark, Henry F. 

Bible-Class Teacher, 335 Lincoln Ave., Detroit 
Clizbe, Jay, Rev. 

Professor Alma College, Alma 


Coler, George P. 
Instructor Ann Arbor Bible Chairs, Ann Arbor 


MEMBERS OF THE ASSOCIATION 381 


Collin, Henry P., Rev., A.M. * 
Pastor First Presbyterian Church (Independent), 58 Division St., 
Coldwater 


Daniels, Eva J. 
Sunday-School Teacher, 342 E. Fulton St., Grand Rapids 


Dascomb, H. N., Rev. * 
Pastor First Congregational Church, Port Huron 
DeForest, Heman P., Rev., D.D. * 
eer Woodward Avenue Congregational Church, 16 Charlotte Ave., 
etroit 


Elliott, George, Rev., D.D. 
Pastor Central Methodist Episcopal Church, 15 E. Adams Ave,, Detroit 
Ewing, William, Rev. * 


State Superintendent Congregational Sunday School and Publishing 
Society, 504 Hollister Block, Lansing 


Fischer, William J. ** 
Y. M. C. A. Director, 106 Edmund PI., Detroit 

Forister, Clarence, Rev. 
Pastor Congregational Church, Grand Haven 

Foster, Edward D.t 


Detroit 


Goodrich, Frederic S., Rev., A.M. 
Professor Albion College, tooo E, Porter Street, Albion 


Gray, Clifton D., Rev., PH.D. * 
Pastor First Baptist Church, Port Huron 
Hadden, Archibald, Rev., D.p. * 


Pastor First Congregational Church, Muskegon 


Hammond, Frank E. 


Superintendent First Congregational Bible School, 119 Houston Ave., 
Muskegon 


Harkness, Harriet t 
Wolverine Portland Cement Co., 57 Hull St,, Coldwater 

Hassold, F. A., Rev. * 
Pastor Congregational Church, Lake Linden 

Herrick, Jullien A., Rev., PH.D. 
Pastor First Baptist Church, Bay City 

Holbrook, David L., Rev. * 
Pastor Congregational Church, Union City 

Lake, E. M., Rev. 


Pastor First Baptist Church, Lansing 


Mauck, Joseph W., A.M., LL.D. * 
President Hillsdale College, Hillsdale 

McLaughlin, Robert W., Rev., D.D. che 
Pastor Park Congregational Church, Grand Rapids 

Meeser, Spenser B., Rev., D.D. me 
Pastor Woodward Avenue Baptist Church, 46 Woodward Ave. Terrace, 
Detroit 


Neill, Henry, Rev., A.M. 
Pastor Presbyterian Church, Harbor Springs 


Oakley, E. Clarence, Rev. 
Editor “* Plymouth Weekly,” sor Putnam Ave., Detroit 


Patchell, Chas. T., Rev. * 
Pastor Congregational Church, Bay City 
Perry, Ernest B., M.E. as 


Superintendent Industrial Works, 1515 5th St., Bay City 


Phillips, Alice M. M. 
Pastor E. Paris Congregational Church, 283 N. Ionia St., Grand Rapids 


382, RELIGIOUS EDUCATION ASSOCIATION 


Randall, J. Herman, Rev. 
Pastor Fountain Street Baptist Church, 38 Terrace Ave., Grand Rapids — 
Rogers, Joseph M., Rev. ; 
Pastor Presbyterian Church, 517 Spruce St., Marquette 


Searle, Frederick E, oe 
Teacher University School, 1023 Jefferson Ave., Detroit 

Smith, E. Sinclair, Rev. 

5 Pastor Pilgrim Congregational Church, 804 Michigan Ave., Lansing 

Smith, Roelif B. 
General Secretary Y. M. C. A., Detroit 

Stoneman, Albert H., Rev. = 
Pastor Plymouth Congregational Church, 265 Bates St., Grand Rapids 

Stowell, C. B. * 
Sunday-School Teacher, President Board of Education, Hudson 

Stowell, Myron C, 


Sapa ee First Congregational Sunday School, 255 Merrick Ave,, 
etroit 


Sutherland, John W., Rev., D.D. * 
Pastor North Congregational Church, 46 Horton Aye,, Detroit 


Tuller, Edward P., Rev. 
Pastor First Baptist Church, 491 3d Ave., Detroit 


VanKirk, Robert W., Rev. 
Pastor First Baptist Church, Jackson 

Vinton, G. Jay 
Builder, 63 Stimson Pl., Detroit 

Wallin, V. A.f Ba 
Wallin Leather Co., ror N, Lafayette St., Grand Rapids 

Warren, Edward K.+ * 


Chairman Exec. Comm. World’s Sunday School Convention for 1904, 
Superintendent Congregational Sunday School, Three Oaks 


Warriner, Eugene C. 
Superintendent of Schools, Saginaw 


Wenley, Robert M., SC.D., PH.D., LL.D. 
Professor University of Michigan, 509 E. Madison St,, Ann Arbor 
Wheeler, Clara 


Secretary Grand Rapids Kindergarten and Training School, 23 
Fountain St., Grand Rapids 


Wiles, Ernest P., A.M. * 
Instructor Ann Arbor Bible Chairs, 1314 S. University Ave., Ann 
Arbor 
MINNESOTA 
Axtell, Elizabeth M. * 
193 Mackubin St., St. Paul 
Beard, Harington * 


Beard Art and Stationery Co., 624 Nicollet Ave., Minneapolis 


Boynton, Richard W., Rev. 
Pastor Unity Church, 414 Ashland Ave,, St. Paul 


Gilchrist, Neil A., Rev. 


Pastor McNair Memorial Presbyterian Church, Carlton 


Heard, C. M., Rev., D.D. 


District Secretary American Society of Religious Education, r5 W. 14th — 
St., Minneapolis : 


Heermance, Edgar L., Rev., A.M. 
Pastor First Congregational Church, Mankato 


MEMBERS OF THE ASSOCIATION 383 


Innis, Geo. S., PH.D., D.D. 


Professor Hamline University, President College Section Minnesota 
Educational Association, St. Paul 


James, George F., PH.D. 
Professor University of Minnesota, Minneapolis 

Kiehle, David L. * 
Professor University of Minnesota, Minneapolis 

Lyman, Eugene W. 
Professor Carleton College, Northfield 

Merrill, George R., D.D. * 


Superintendent Minnesota Congregational Home Missionary Society, 
223 W. 15th St., Minneapolis 


Pope, Edward R., Rev. 


Superintendent Baptist State Missions, 7or Lumber Exchange, Minne- 
apolis 


Pressey, Edwin S., Rev. 
aoe Be Anthony Park Congregational Church, 2261 Gordon Ave., 
t, Pau 


Robbins, D. R., Mrs. 
243 Summit Ave., St. Paul 


Rollins, G. S., Rev. 


pastor Park Ave. Congregational Church, 2405 Portland Ave., Minne- 
apolis 


Sallmon, William H., a.m. * 

President Carleton College, Northfield 
Shepard, Elgin R. 

Sunday-School Teacher, 2931 Portland Ave., Minneapolis 
Smith, Charles Alden, A.M. 

Principal Central High School, Hunter’s Park, Duluth 
Strong, James W., D.D. 

Formerly President Carleton College, Northfield 
Sunday School Plymouth Congregational Church 

Mr. Harington Beard, Teacher, 624 Nicollet Ave., Minneapolis 
Sutherland, J. B. 

Sunday-School Teacher, 2633 Portland Ave., Minneapolis 


White, Ada E. 
Teacher Central High School, Teacher Plymouth Sunday School, 2734 
Garfield Ave., Minneapolis zi 


Young, Ernest W., LL.M. 
Superintendent Sunday School, Room 416, P. O. Bldg., St. Paul 


MISSISSIPPI 


Fulton, Robert B., A.M., LL.D. 

Chancellor University of Mississippi, University 
Owen, Samuel H. C., a.m. 

President Natchez College, Natchez 
Stamps, C. T., Rev., D.D., 

Pastor Brandon Baptist Church, Edwards 


Sydenstricker, Hiram M., Rev., A.M., PH.D. 
Pastor Presbyterian Church, Corinth 


MISSOURI 
Bates, George E., Rev. - 
Pastor Congregational Church of the Covenant, Maplewood 
Bishop, C. M., Rev., D.D. 


Pastor Francis Street Methodist Episcopal Church, South, 615 Francis 
St., St. Joseph 


384 RELIGIOUS EDUCATION ASSOCIATION — ; 


Blunt, Harry, Rev. big) ) 
Spat Old Orchard Congregational Church, Old Orchard Station, St. 
uis 


Bolt, William W., Rev. 
Pastor Congregational Church, 305 S. rsth St., St, Joseph 
Bullard, Henry N., Rev., PH.D. * 
Pastor First Presbyterian Church, Mound City 
Burt, Frank H. 
Grand and Franklin Aves., St. Louis 
Bushnell, Albert, Rev., D.pD. 
Pastor Clyde Congregational Church, 2rrz E, 13th St., Kansas City 


Cree, Howard T., Rev. 
Pastor Central Christian Church, 5139 Fairmount Ave., St. Louis 
Dunlop, J. D. 


Chief Clerk Bureau of Building and Loan Supervision, Jefferson City 
Fifield, J. W., Rev., A.M., D.D. 
Pastor First Congregational Church, Kansas City 
Garrison, James H., LL.D. * 
Editor ‘‘ Christian Evangelist,” 1522 Locust St., St. Louis 


Garrison, Winfred E., Rev. * 
Asst, Editor ‘‘ Christian Evangelist,” 1522 Locust St., St. Louis 


Howland, Clark P., a.m. 
Principal Academy, Drury College, Fairbanks Hall, Springfield 
Jesse, Richard H., Lu.p. 
President University of Missouri, Columbia 
Jones, William M., Rev., PH.D. 
Pastor Hyde Park Congregational Church, 3911 Blair Ave., St. Louis 
Keppel, Charles H. P 
Superintendent First Presbyterian Sunday School, 5157 W. Morgan St., 
St. Louis 
King, George W., Rev. 
. foe Pastor First Presbyterian Church, 5097 Washington Ave., St. 
uis 
Knox, George P. 
eae a in High School, Teacher Bible Class, 5178 Morgan Ave., St. 
ouis 
Lhamon, W. J., A.M. 
Dean Bible College of Missouri, Columbia 
McKittrick, William J., Rev., D.D. 
Pastor First Presbyterian Church, 5097 Washington Ave., St, Louis 


Newell, William W., Rev. * 
Pastor Compton Hill Congregational Church, ro40 S, Compton Ave., 
St. Louis 

O’Brien, James P., Rev. * 


State Superintendent conga eonel Sunday School and Fublishing 
Society, 4005 Genesee St., Kansas City 

Patton, Cornelius H., Rev., D.D. * 
Pastor First Congregational Church, St Louis 

Porter, J. J., Rev., D.D. 
Pastor First Baptist Church, 109 Byears Ave., Joplin 

Roblee, Joseph H., Mrs. 
Promoting Home Study, 3657 Delmar Ave., St Louis, 

Scarritt, Charles W., Rev. x 
Pastor Melrose Methodist Episcopal Church, South, 3236 St, John’s 
Ave., Kansas City 

Semelroth, William J. 


Editor ‘‘ International Sunday School Evangel,” 8th and Olive Sts., 
St. Louis 


MEMBERS OF THE ASSOCIATION 385 


Sheldon, Walter L. 

Lecturer Ethical Society of St. Louis, 4065 Delmar Ave., St. Louis 
Smith, Madison R. 

Attorney and Reporter St. Louis Courts of Appeal, Farmington 
Spencer, Claudius B., Rev., D.D. 

Editor “‘ Central Christian Advocate,” Kansas City 
Stone, R. Foster, Rev. 

Pastor Methodist Episcopal Church, Lecturer, Green City 


Verdier, A. R. 
Asst, Superintendent First Presbyterian Bible School, 6r5 Fullerton 
Bldg., St. Louis 


Young, Mattie T. 


Stratmann P. O., St. Louis Co. 


MONTANA 


Bell, W. S., Rev. 


State Superintendent Congregational Sunday School and Publishing 
Society, 504 Dearborn Ave., Helena 


Cope, Henry F., Rev. 
Pastor First Baptist Church, Dillon 


NEBRASKA 


Bullock, Motier A., Rev., D.D. 
Pastor Vine St. Congregational Church, 645 N. 25th St., Lincoln 


Burnham, S. H.{ 


Lincoln 


Creighton, John, Rev. 
Pastor First Presbyterian Church, 123 E. gth St., York 


McDougall, George L., Rev. 
Pastor Congregational Church, Bloomfield 


Simon, Abram : 
Rabbi Temple Israel Congregation, 1117 S. 30th Ave., Omaha 


Tuttle, John Ellery, Rev., D.D. * 
Pastor First Congregational Church, 1625 D St., Lincoln 


NEW HAMPSHIRE 


Blake, Henry A., Rev. 
Pastor Congregational Church, Rochester 


Braisted, William E., Rev. 

Pastor First Baptist Church, Antrim 
Dana, S. H., Rev., D.D. 

Pastor Phillips Congregational Church, Exeter 
Horne, Herman H., PH.D. 

Professor Dartmouth College, Hanover 
Huntington, George P., Rev. 

Rector St. Thomas’ Church, Hanover 


Metcalf, L. H., Rev. 
Pastor Free Baptist Church, North Nottingham 


Swain, Richard L., Rev., PH.D. 
Pastor Congregational Church, 30 Messer St., Laconia 


Thayer, Lucius H., Rev., 
Pastor Congregational Church, Portsmouth 


Warren, William F., Rev. 
Pastor Congregational Church, West Lebanon 


' 


386 RELIGIOUS EDUCATION ASSOCIATION 


NEW JERSEY 


Baldwin, J. Mark, PH.D. LL.D. 
Professor Princeton University, Princeton 
Baldwin, Josephine L. * 


Primary Superintendent State Sunday School Association, 32 Elizabeth — 
Ave., Newark 


Barnes, J. Woodbridge, Mrs. 
Primary and Junior Secretary International Sunday School Associa- 
tion, 33 Kearny St., Newark 


Batten, Samuel Z., Rev., A.M. 
Pastor First Baptist Church, Morristown 
Boocock, William H., Rev. + 
Pastor First Reformed Church, 763 Ave. C, Bayonne 
Bradford, Amory H., Rev., D.D. 
Pastor First Congregational Church, 11 Plymouth St., Montclair 
Briggs, Howard A. M., Rev. 
Waverly Congregational Church, 42 Booraem Ave., Jersey City 


Case, Carl D., Rev., PH.D. 
Pastor First Baptist Church, Montclair 


Cole, Arthur S., Rev. 
Pastor First Baptist Church, Millville 


Dennis, Laban, Mrs. 
30 Central Ave., Newark 


Fennell, W. G., Rev. 
Pastor South Baptist Church, 29 Walnut St., Newark 


Garrett, Edmund F., Rev. 


Pastor First Baptist Church, Bordentown 


Gates, Carl Martel, Rev. 
Asst, Pastor Memorial Presbyterian Church, 78 Richards Ave., Dover 


Gulick, Edward L., Rev. 
Teacher Lawrenceville School, Lawrenceville 

Helming, Oscar C., Rev. * 
Pastor Congregational Church, Nutley 

Hepburn, W. M., m.p.f 


x5 Monument St., Freehold 


Higgons, John Axford, Rev., D.D. 

Evangelist and Gospel Singer, 69 Hillside Pl., Newark 
Hoppaugh, William, Rev. 

Pastor Presbyterian Church, Springfield 


Hurlbut, Jesse L., Rev., D.D. 
Pastor Methodist Episcopal Church, Park Pl., Morristown 


Hutton, Mancius Holmes, Rev., D.D. 

Pastor Reformed Church, 26 Union St., New Brunswick 
Jones, Hiram T., Mrs. 

Sunday-School Teacher, 49 North Ave., Elizabeth 


Keigwin, A. Edwin, a.m. 
Pastor Park Presbyterian Church, 246 Garside St., Newark 


Leedom, Ira C., M.D. 
President Board of Education, Sunday-School Worker, 78 Prince St. 
Bordentown 

Lewis, A. H., D.D., LL.D. 
Editor ‘‘ Sabbath Recorder,”’ Plainfield 


Matteson, William B., Rev., A.M. 
Pastor Baptist Church, 10 Riverside Ave., Red Bank 


MEMBERS OF THE ASSOCIATION 387 


McPherson, Simon J., Rev., D.D. 

Head Master Lawrenceville School, Lawrenceville 
Morgan, John Francis, Rev., A.M. 

Pastor Park Reformed Church, 281 8th St., Jersey City 
New Church Educational Association 

Adolph Roeder, President, National Bank Bldg., Orange 
Norris, Ada L. 


Primary Sunday-School Teacher, 79 Alexander St., Princeton 


Patterson, M. T., Deaconess, PD.M. 
Deaconess of the Episcopal Church, 118 Penn Ave., Upper Montclair 


Paxton, Elizabeth D. * 
Primary Sunday-School Teacher, 20 Library Pl., Princeton 


Pettit, Alonzo, Mrs. 
President Primary and Junior Counci: State Sunday School Associa- 
tion, 116 W. Grand St., Elizabeth 


Sweeney, Algernon T. 
Attorney-at-Law, Superintendent Union University Sunday School 
Prudential Bldg., Newark 


VanDyke, Henry, D.D., LL.D. 
Professor Princeton University, Princeton 


Van Wagoner, C. D., Rev. 
Pastor Presbyterian Church (North), 2: Spruce St., Bloomfield 


White, Grace D. 
36 Duncan Ave., Jersey City 


Wikel, Henry H. 
General Secretary Y. M. C, A., Ridgewood 


Wilson, Ferdinand S., Rev., A.M. 
Pastor Fifth St. Reformed Church, 276 Boulevard Bayonne 


NEW YORK 


Abbott, Ernest H. 
Associate Editor ‘‘ The Outlook,’’ 287 4th Ave., New York city 


Abbott, Lyman, Rev., D.D., LL.D. 
Editor ‘* The Outlook,’’ 287 4th Ave., New York city 


Adams, John Quincy, Rev. 


Pastor First Presbyterian Church, Waterloo 


Anderson, Thomas D., Rev., D.D. 
Pastor Emmanuel Baptist Church, 146 Lancaster St., Albany 


Anderson, William F., Rev., A.M., D.D. 
Pastor Highland Avenue Methodist Episcopal Church, Ossining 


Armstrong, Lynn P., Rev. 
Cuyler House, 360 Pacific St., Brooklyn 


Atterbury, Anson P., Rev., D.D. 
Pastor Park Presbyterian Church, 165 W. 86th St., New York city 


Atwood, Isaac M., Rev., D.D. 


General Superintendent Universalist General Convention, 189 Harvard 
St., Rochester 


Ayers, Daniel Hollister 
Teacher Bible Class, Secretary Y. M. C. A,, 1825 sth Ave., Troy 


Ayres, Sabra Grant 
Teacher Old Testament History and Literature, 13 S, Elliott Pl., 
Brooklyn 
Baker, Smith, M.D. 
Genesee St., Winston Bldg., Utica 
Ball, Elizabeth M. 
Principal Public School No. 18, Bronx, Spuyten Duyvil, New York city 


388 RELIGIOUS EDUCATION ASSOCIATION 


Barto, Charles E., Rev. 
Pastor Trinity Methodist Episcopal Church, Vice-Pres. Queen’s County 
Sunday School Association, 238 Temple St., Long Island City 
Batten, L. W., Rev., PH.D. 
Rector St, Mark’s Episcopal Church, New York city 
Benjamin, Chase 
Haskinville 
Berry, George R., PH.D. 
Professor Colgate University, Hamilton 
Betteridge, Walter R. 
Professor Rochester Theological Seminary, 18 Sibley Pl., Rochester 
Betts, F. W., Rev. ° 
Pastor First Universalist Church, Syracuse 
Bishop, L. J. P., Mrs. 


Directress Children’s Dept, Baptist Missionary Society, 2094 sth Ave., 
New York city 


Bitting, William C., Rev., D.D. +3 
Pastor Mt, Morris Baptist Church, 27 Mt. Morris Park W., New York 
city 


Bixby, James T., Rev. 


Pastor Unitarian Church, Yonkers 


Bolte, Charles 
Superintendent Amity Bible School, 333 W. roth St., New York city 


Bonfils, Ellsworth, Rev. 
Pastor Congregational Church, 2073 Bathgate Ave., New York city 


Briggs, George A., Rev. 
Pastor First Baptist Church, Waverly 


Brooks, John L., A.M. = 
Graduate Student Columbia University, 541 W. 124th St., New York 
city 


Brown, Francis, PH.D., D.D. 
Professor Union Theological Seminary, 700 Park Ave., New York city 


Brown, William Adams, PH.D., D.D. 

Professor Union Theological Seminary, 709 Park Ave., New York city 
Brush, Alfred H., Rev., D.pD. 

Pastor Reformed Church, 7920 18th Ave., Brooklyn 
Burnham, Sylvester, D.D. 

Professor Hamilton Theological Seminary, Colgate University, Hamilton 
Burrell, Joseph Dunn, Rev. 

Pastor Classon Avenue Presbyterian Church, 58 Downing St., Brooklyn 
Butler, Nicholas Murray, LL.D. 

President Columbia University, New York city 
Buttrick, Wallace, Rev., D.D. 

Secretary General Education Board, 54 Williams St., New York city 


Cadman, S. Parkes, Rev., D.D. 
Pastor Central Congregational Church, 2 Spencer PI., Brooklyn 


Canfield, James H., LL.D. 
Librarian Columbia University, New York city 


Carroll, William W. 
Superintendent Duryea Presbyterian Sunday School, Brooklyn 


Chapman, William H., Rev. 
Chaplain New York State Reformatory, 1004 College Ave., Elmira 


Collins, Hannah 
Sunday-School Teacher, 57 E. ssth St., New York city 
Conant, Thomas O., LL.D. ; 
Editor ‘‘ The Examiner,”’ P. O. Box 2030, New York city 


MEMBERS OF THE ASSOCIATION 389 


Conklin, John W., Rev. 


Secretary Board Foreign Missions Reformed Church in Ameri 
E. 22d St., New York city Ee aan haa 


Cooper, J. W., Rev., D.D. 


Secretary American Missionary Association, 22d St, and 4th Ave., 
New York city 


Cox, Sydney Herbert, Rev. 
Pastor Bethany Congregational Church, 344 W. srst St., New York city 
Davis, Isabella Charles, Mrs. 


Corresponding Secretary and Treasurer International Order of King’s 
Daughters and Sons, 156 5th Ave., New York city 


Day, James R., D.D., LL.D. 

Chancellor Syracuse University, Syracuse 
Dodge, D. Stuart 

99 John St., New York city 
Dodge, Grace H. 

262 Madison Ave., New York city 
Donaldson, George, Rev., PH.D. 

Teacher DeWitt Clinton High School, 225 E.23d St., New York city 
Duffield, Howard, Rev. 

Pastor Old First Presbyterian Church, r2 W. r2th St., New York city 
Duncan, W. A., Rev., PH.D. 

Field Secretary Congregational Sunday School and Publishing Society, 

gor University Ave., Syracuse 
Dutton, Samuel T. 

Professor Teachers College, Columbia University, New York city 
Fagnani, Charles P., Rev., D.D. 

Professor Union Theological Seminary, 7oo Park Ave., New York city 
Fairchild, Edwin M., Rev. 

Lecturer for Educational Church Board, 29 S. Pine Ave., Albany 
Farnsworth, Charles H. 


Professor of Music, Columbia University, New York city 
Ferris, Frank A. 

Superintendent Bible School, 262 Mott St., New York city 
Forbes, George M., A.M. 

Professor University of Rochester, 27 Tracy St., Rochester 
Fox, Norman 

49 W. 75th St., New York city 
Frame, James E. 

Professor Union Theological Seminary, 700 Park Ave., New York city 
Francis, Lewis, Rev., D.D. 

Pastor Kent Street Reformed Church, 143 Noble St., Brooklyn 
French, H. Delmar, A.M., LITT.D. 

Dean New York School of Journalism, 243 Ryerson St., Brooklyn 
Gannett, William Channing, Rev., A.M. 

Minister First Unitarian Society, 15 Sibley Pl., Rochester 
German, Frank F., Rev. : 

Rector St. Thomas’s Church, Mamaroneck 


Gifford, O. P., Rev., D.D. 
Pastor Delaware Avenue Baptist Church, 289 Highland Ave., Buffalo 


Gouldy, Jennie A. 
Teacher Bible Class, Vice-President Chautauqua Circle, 169 Mont- 
gomery St., Newburg 

Grant, S. Edwin, Rev., A.M. 
Pastor Methodist Episcopal Church, Caldwell, Lake George 

Gregg, David, Rev., D.D., LL.D. 


Pastor Lafayette Avenue Presbyterian Church, 49 S, Portland Ave., 
Brooklyn 


390 RELIGIOUS EDUCATION ASSOCIATION 


Griffis, William Elliot, Rev., D.D., L.H.D. 
Pastor First Congregational Church, Ithaca 
Gurley, Sears E., Mrs. 
Teacher, 1914 5th Ave., Troy 
Hall, Charles Cuthbert, D.p. 
President Union Theological Seminary, 700 Park Ave., New York city 
Hall, Thomas C., Rev., D.D. 
Professor Union Theological Seminary, 113 W. 88th St., New York city 
Harrower, Pascal, Rev., A.M. 1k 
Chairman Sunday-School Commission Diocese of New York, Rector 
Church of the Ascension, West New Brighton 
Haven, William Ingraham, Rev., D.D. 


Corresponding Secretary American Bible Society, Bible House, Astor 
Pl., New York city 


Henshaw, Gordon E., Rev. 
Pastor Congregational Church, Little Valley 
Hervey, Walter L., PH.D. * 
Examiner Board of Education, Park Ave. and sgth St., New York city 
Hill, William Bancroft, Rev. 
Professor Vassar College, Poughkeepsie 
Hillis, Newell Dwight, Rev., D.D. 
Pastor Plymouth Congregational Church, 29 Grace Ct., Brooklyn 
Hodge, Richard M., Rev., D.D. * 
Instructor School for Lay Workers, Union Theological Seminary, 
Park Ave., New York city , = ‘os 
Houghton, Louise Seymour, Mrs. 


Assoc. Editor ‘‘ Christian Work and Evangelist,’ 145 W. rosth St., 
New York city 


Hubbell, George A., PH.D. 
Teacher Erasmus Hall High School, Brooklyn 
Hull, William C., Rev. 
Pastor Church of Christ, 167 Paynes Ave., North Tonawanda 


Humpstone, John, Rev., D.D. 
Pastor Emmanuel Baptist Church, 291 Ryerson St., Brooklyn 


Huyler, John S. 
64 Irving Pl., New York city 


Jacoby, Henry S., C.E. 
Professor Cornell University, 7 Reservoir Ave., Ithaza 


Johnston, R. P., Rev., D.D. 
Pastor Fifth Avenue Baptist Church, New York city 
Jontz, Ida V. 


Minister's Assistant Tompkins Avenue Congregational Church, 643 
Tompkins Ave., Brooklyn 


Judd, Orrin R. 
Superintendent Central Baptist Bible School, 79 Keep St., Brooklyn 
Kendall, Georgiana { 


Vice-President American Humane Education Society, 10 W. ssth St., 
New York city 


Kratzer, G. A., Rev. 
Secretary Universalist Commission on Sunday Schools, Middleport, 
Niagara Co. 

Laidlaw, Walter, Rev., PH.D. * 


Secretary Federation of Churches and Christian Organizations, rx Broad- 
way, New York city 


Lansdale, Herbert P. 
General Secretary Y. M.C. A,, ro rst St., Troy 


Lindsay, Peter, Rev., D.D. 
Pastor North Presbyterian Church, Rochester 


MEMBERS OF-THE ASSOCIATION 391 


Littlefield, Milton S., Rev. 

Pastor First Union Presbyterian Church, 1184 Madison Ave., New York 

city 
Long, John D., Rev., A.M. 

Pastor Presbyterian Church, Babylon, Long Island 
Longacre, Lindsay B., Rev. 

Asst, Pastor Metropolitan Temple, 238 W. 14th St., New York city 
Lord, Rivington D., Rev., D.D. 

President General Conference Free Baptists, 232 Keap St., Brooklyn 
MacArthur, Robert S., Rev., D.D., LL.D. 

Pastor Calvary Baptist Church, 358 W. 57th St., New York city 
MacClelland, George L., Rev. 

Pastor Presbyterian Church, Westfield 


MacDonald, Robert, Rev. 
Pastor Washington Avenue Church, Brooklyn 
Main, Arthur E., Rev., D.p. 
Professor Alfred Theological Seminary, Alfred 
Makepeace, F. Barrows, Rev. 
Pastor Trinity Congregational Church, Tremont, New York city 
Marshall, Benjamin T., Rev. 
Pastor Scarborough Presbyterian Church, Scarborough-on-Hudson 
‘McDowell, William F., Rev., PH.D., S.T.D. 
Secretary Education Methodist Episcopal Church, 150 sth Ave., New 
York city 
Merriam, George E., Rev. 
Pastor Presbyterian Church, Mt. Kisco 
Merrill, George Edwards, D.D., LL.D. 
President Colgate University, Hamilton 
Metcalf, Paul H., Rev. 


Superintendent Manhattan Congregational Bible School, 700 Park Ave., 
New York city 


Miller, Edward W., Rev., D.D. 
Professor Auburn Theological Seminary, S. North St., Auburn 
Morgan, Charles H., PH.D. 


Bible-Study Courses and Missionary Literature, Methodist Episcopal 
Church, 150 5th Ave., New York city 


Mountford, Lydia M. VonFinkelstein * 
Lecturer on Biblical Orientalisms, P.O. Box 93, New York city 
Murray, William D. 
Attorney and Counselor-at-Law, Leader Primary Dept. Sunday School, 
76 Williams St., New York city 
Newton, Richard Heber, Rev., D.D, 
East Hampton 
Nicolas, John 
Sunday-School Teacher, 179 St. Marks Ave., Brooklyn 
O’Grady, Caroline G. 


Instructor Teachers College, Columbia University, 416 W. 118th St., 
New York city 


Osborn, F. W. 
Professor Adelphi College, 422 Grand Ave., Brooklyn 


Pattison, T. Harwood 


Professor Rochester Theological Seminary, Rochester 


Pennoyer, C. H., Rev. 
Universalist and Ethical Culture Sunday Schools, 215 S.3d Ave., Mt. 
Vernon 


Pershing, Orlando B., Rev. 
Pastor North Reformed Church, r51z rst Ave.. West Troy 


392 RELIGIOUS EDUCATION ASSOCIATION 


Pickett, S. D., Rev. 
Pastor Methodist Episcopal Church, Andover 
Pike, Henry H. 


Superintendent St. George’s Sunday School, 134 Pearl St., New York 
city 


Platt, Caroline M., 

Sunday-School Teacher, 311 Lenox Ave., New York city 
Rauschenbusch, Walter, D.D. 

Professor Rochester Theological Seminary, 10 Siterans St., Rochester 
Raymond, Andrew V. V., D.D., LL.D. 

President Union College, Schenectady 
Reed, Lewis T., Rev., 

Pastor First Congregational Church, 8 Park Place, Canandaigua 
Rhees, Rush, D.D., LL.D. mm 

President University of Rochester, 440 University Ave., Rochester 
Richmond, George C., Rev. 

Asst. Minister to Bishop Huntington, 103 Comstock Pl,, Syracuse 
Riggs, James Stevenson, D.D. 

Professor Auburn Theological Seminary, Auburn 
Robinson, Joseph H., Rev. 

Pastor Presbyterian Church, White Plains 


Robinson, Oscar D., PH.D. 
Principal Albany High School, Albany 


Russell, J. Elmer, Rev. 
Pastor Presbyterian Church, Cape Vincent 


Russell, James E., PH.D. 
ean Teachers College, Columbia University, 317 W, 103d St., New 
York city 


Sanderson, Lydia E. 


Professor Wells College, Aurora 


Sawin, Theophilus P., Rev., D.D. 


Pastor First Presbyterian Church, 120 1st St,, Troy 


Schmidt, Nathaniel, PH.D. 
Professor Cornell University, Ithaca 
See, Edwin F. 
General Secretary Y. M. C. A., 502 Fulton St., Brooklyn 


Seligsberg, Alice Lillie 
Teacher Down-town Ethical Society, 1034 Park Ave., New York city 


Sewall, A. C., Rev., D.D. 


Pastor Second Street Presbyterian Church, Troy 


Sewall, Charles G., Rev. 


Pastor Presbyterian Church, Rome 


Sewall, G. P., Rev. 

Pastor Presbyterian Church, Aurora 
Sexton, Wilson D., Rev. 

Pastor Presbyterian Church, 330 W. 33d St.; New York city 
Shaw, Charles Gray, PH.D. 

Professor New York University, 32 Waverly Place, New York city 
Sherry, Norman B. 


Superintendent Second Street Presbyterian Sunday School, roth and 
People’s Ave., Troy 

Silverman, Joseph, D.D. 
Rabbi Temple Emanuel, 9 W. goth St., New York city 

Smith, Fred B. * 


Secretary Religious Work Dept. International Committee Y. M. C, A., 
3 W. 2oth St., New York city 


MEMBERS OF THE ASSOCIATION 393 


Stevens, William Arnold, D.p. 
Professor Rochester Theological Seminary, 259 Alexander St., Rochester 
Stewart, George B., D.D., LL.D. OK 
President Auburn Theological Seminary, Auburn 
Stewart, John A. 
Superintendent First Baptist Sunday School, 579 West Ave., Rochester 
Stewart, J. W. A., Rev., D.D. 
Pastor First Baptist Church, 21 Atkinson St., Rochester 
Stimson, Henry A., Rev., D.D. 


Pastor Manhattan Congregational Church, rsg W. 86th St., New York 
city 


St. John, Edward P. 

Lecturer on Religious Pedagogy, Prattsburg 
Stonebridge, William F. 

Sunday-School Teacher, 141 Broadway, New Vork city 
Strayer; Paul Moore, Rev. 

Pastor Third Presbyterian church, Rochester 
Street, William D., Rev. 


Instructor Union Theological Seminary, 700 Park Ave., New York city 


Strong, Josiah, Rev., D.D. 
President American Institute of Social Service, 105 E. 22nd St., New 
York city 
Taylor, Livingston L., Rev. 
Pastor Puritan Congregational Church, 660 Lafayette Ave., Brooklyn 
Taylor, Marcus B., Rev., D.D. 
Pastor Park Congregational Church, 427 7th St., Brooklyn 
VanSlyke, J. G., Rev., D.p. 


Pastor First Reformed Church, 52 Main St., Kingston 


Vincent, Marvin R., D.D. 
Professor Union Theological Seminary, 18 E, 92d St., New York city 


Weeks, John W. 
Asst. Gen. Secretary Y. M.C. A., Bible-Study Dept., ro rst St., Troy 


Wentworth, Russell A. 

Civil Engineer, Buffalo, Rochester & Pittsburg Ry., Springville 
White, Sherman M., Rev. 

Pastor First Baptist Church, Akron 


Whiton, James M., Rev., PH.D. 
Chairman Exec. Comm. New York State Conference of Religion, 
Assoc. Editor ‘‘ The Outlook,’’ 28 W, 128th St., New York city 


Whitteker, W. F., Rev. 


Pastor St, John’s Lutheran Church, Ancram 


Williams, Mary Clark 
Sunday -School Teacher, Canandaigua 


Williams, Richard R., Rev. 
Superintendent Sunday School, 24 St. James Pl., Brooklyn 


Williams, W. Owen, Rev. 
Pastor Welsh Calvinistic Methodist Episcopal Church, Granville 


Woolworth, William S., Rev. 


Asst. Pastor Clinton Avenue Congregational Church, 148 Halsey St., 
Brooklyn 


Wyckoff, Charles S., Rev. 
Pastor Grace Reformed Church, 582 Flatbush Ave., Flatbush, Brooklyn 


Wyman, Arthur J., Rev. 
Pastor Presbyterian Church, Spuyten Duyvil, New York city 


Zimmerman, Jeremiah, Rev., D.D., LL.D. 
Pastor First English Lutheran Church, 107 South Ave., Syracuse 


394 RELIGIOUS EDUCATION ASSOCIATION 


NORTH CAROLINA 
Bailey, Josiah W. 
Editor ‘ Biblical Recorder,’’ Raleigh 
Durham, Plato T. 
Professor Trinity College, Durham 
Hobbs, Mary M. 
Guilford College, Guilford College 


Johnson, T. Neil, A.m. 


Field Secretary State Baptist Sunday Schools, 113 Fayetteville St., 
Raleigh 


McKelway, A. J. 


Editor ‘‘ Presbyterian Standard,” Charlotte 


Miller, Emma L. 
728 S. Blount St., Raleigh 


Newlin, Thomas 
Professor Guilford College, Guilford College 


Potts, Joseph 


Minister of Friends, Westminster 


NORTH DAKOTA 
Dickey, Alfred E. 


Attorney and Counselor-at-Law, Jamestown 
Fuller, Willard, Rev. 
Pastor First Baptist Church, Jamestown 
Gilpatrick, Howard, Rev. 
Pastor Congregational Church, Hope 
Shaw, Edwin S., Rev. * 
Field Secretary Fargo College, Fargo 
Squires, Vernon P., A.M. 
Professor University of North Dakota, University 
Stickney, Edwin H., Rev. 


State Superintendent Congregational Sunday School and Publishing 
Society, Fargo 


OHIO 
Barton, Frank M. * 
Editor ‘“‘ Current Anecdotes,” 617-625 Rose Bldg., Cleveland 
Bashford, J. W., PH.D. a5 


President Ohio Wesleyan University, 23 Oak Hill Ave., Delaware 


Bewer, Julius A., PH.D. 
Professor Oberlin Theological Seminary, Oberlin 


Bishop, J. Remsen 
Principal Walnut Hills High School, Cincinnati 


Boone, Richard G., A.M., PH.D. 

Superintendent of Schools, 2153 Grand St., Cincinnati 
Bosworth, Edward I., D.p. 

Professor Oberlin Theological Seminary, Oberlin 
Bowers, Roy E., Rev., A.M. 

Pastor First Congregational Church, Rootstown 
Bradshaw, J. W., Rev., D.D. 

Pastor First Congregational Church, Oberlin 


Brett, William H. 
Librarian Public Library, Cleveland 


MEMBERS OF THE ASSOCIATION 395 


Carman, Augustine S., Rev. * 
, Educational Secretary Denison University, Granville 
Cheney, James Loring, Rev., PH.D. 
Pastor Willson Avenue Baptist Church, 17 Irvington St., Cleveland 
Clark, Davis W., D.D. 


Presiding Elder Cincinnati District Methodist Episcopal Church, 220 
W. 4th St,, Cincinnati 


Clifford, Elizabeth 
Teacher of Latin, Sunday-School Teacher, White Hall, Fairmount St., 
Cleveland 
Currier, Albert H., D.D. 
Professor Oberlin Theological Seminary, ros Elm St,, Oberlin 
Davies, Arthur E., PH.D. 
Professor Ohio State University, 420 15th Ave., Columbus 
Dibell, Edwin, Rev. 
Baptist Minister, Sunday-School Teacher, Kingsville 
Fullerton, Kemper, A.M. * 
Professor Lane Theological Seminary, Cincinnati 
Goldner, J. H., Rev., A.M. 
Pastor Christian Church, 732 Logan Ave., Cleveland 
Goodrich, Chauncey W., Rev., 
pastor Bolton Avenue Presbyterian Church, 59 Hillburn Ave,, Cleve- 
an 
Grossman, Louis, D.D. 


Professor Hebrew Union College, Rabbi Plum Street Temple, Cin- 
cinnati 


Hanley, Elijah A., Rev., A.M. 
Pastor East End Baptist Church, 2187 Euclid Ave., Cleveland , 
Hatfield, Albert D. 


Superintendent Euclid Avenue Congregational Bible School, 330 Hark- 
ness Avenue, Cleveland 


Haydn, Howell Merriman 


Instructor Western Reserve University, 41 Mayfield St., Cleveland 


Henry, Carl F., Rev., A.M. * 
Pastor All Souls’ Universalist Church, President Ohio Universalist 
Convention, 90 4th Ave., Cleveland 


Hiatt, Caspar W., Rev., D.D. * 
Pastor Euclid Avenue Congregational Church, 820 Logan Ave., Cleve- 
land 

Hillis, W. A., Rev. * 


Superintendent American Sunday-School Union, Rose Bldg., Cleveland 


Hirschy, Noah C. 


President Central Mennonite College, Bluffton 


Hitchcock, Joseph Edson 
306 S. Professor St., Oberlin 

Hunt, Emory W., D.D., LL.D. * 
President Denison University, Granville 

Hutcheson, Mary E. 


Chairman Committee on Church Education, Ohio Congress of Mothers, 
1471 E, Long St., Columbus 


Johnson, Theodore A., Rev. 
Pastor Central Christian Church, Hubbard 


Jones, Thomas Henry 
Bible-Class Teacher, Market Presbyterian Sunday School, 519 W. 
North St., Lima 

Keith, Lucy E. * 
Teacher Western College, Oxford 


396 RELIGIOUS EDUCATION ASSOCIATION — 


King, Henry Churchill, p.p. * 
President Oberlin College, Oberlin 
King, John W., Rev. PH.D., D.D. 
Q Presiding Elder, 55 Cleveland St., Youngstown 
Laws, Annie 


President Cincinnati Kindergarten Association, 818 Dayton St., Cin- 
cinnati 


Life, S. K., Rev. 
Armenian Gospel Singer, Y. M: C, A, Bldg., Cleveland 
MacCracken, Anna M. 
High-School Teacher, Xenia 
Matthews, Paul, Rev, * 
Rector St, Luke’s Church, 917 Dayton St., Cincinnati 
Mills, Charles S., Rev., D.D. 
Pastor Pilgrim Congregational Church, Cleveland 
Mitchell, Charles B., Rev., PH.D., D.D. 
Pastor Methodist Episcopal Church, 606 Euclid Ave., Cleveland 


Montgomery, B. Emmeline 
Principal Kinder garten Training School, 190 Elm St., Oberlin 


Morris, George K., D.D., LL.D. 
Pastor Euclid Avenue Methodist Episcopal Church, 422 Bolton Ave., 
Cleveland 

Nichols, John R., Rev., D.D. 
Pastor First Congregational Church, Marietta 


Owens, John R. 
Bible-School Teacher, 136 Ingleside Ave., Cleveland 


Peckham, George A., A.M. 


Professor Hiram College, Hiram 


Perry, Alired T., D.D. 
President Marietta College, Marietta 

Phillips, T. F., Rev., PH.D., D.D. 
President Belmont Avenue Methodist Episcopal Church, 409 Belmont 
Ave., Youngstown 


Pratt, Dwight M., Rev., D.D. 
Pastor Walnut Hills Congregational Church, 934 Locust St., Cincinnati 


Richmond, Louis O. * 
Pastor First P resbyterian Church, Ironton 


Rihbany, Abraham M., Rev. 
Pastor Unitarian Church, 2416 Fulton St,, Toledo 


Rowlison, Carlos C., Rev. * 
Pastor Christian Church, Kento 


Shuey, Edwin L., a.m. ; 
Member Lesson Committee International Sunday School Association, 
ee International Committee Y. M, C. A., 204 Central Ave., 
ayton 


Simons, Minot O., Rev. 
Pastor Unitarian Church, 755 Genesee Ave., Cleveland 


Smith, F. N., Mrs. * 
Editor and Publisher ‘‘ Bible Studies,” 130 Harrison St., Elyria 


Smith, Henry Goodwin, Rev., D.D. 
Professor Lane Theological Seminary, Walnut Hills, Cincinnati 


Snedeker, Charles H., Very Rev. * 


Dean St. Paul’s Cathedral, Cincinnati 


Sondericker, Josephine E. 
Teacher Oxford College, Oxford 


Stearns, Wallace Nelson, A.M., PH.D. 
Financial Secretary Religious Education Association, Chicago 


MEMBERS OF THE ASSOCIATION 397 


Stephan, John F., m.p. 


Asst. Superintendent Unitarian Church Sunday School, 2x Nantucket 
St., Cleveland 


Swing, Albert T., a.m. 
Professor Oberlin Theological Seminary, go S. Professor St., Oberlin 
Thompson, William Oxley, D.D., LL.D. 
President Ohio State University, Columbus 
Thwing, Charles -F., D.D., LL.D. 
President Western Reserve University, Cleveland 
Vance, Selby F., D.D. 
Professor University of Wooster, Wooster 
Wakefield, E. B., a.m. * 
Professor Hiram College, Hiram 
Walls, Alfred, Rev. 
Pastor Methodist Episcopal Church, Woodsfield 
Wilbur, Hollis A. 
General Secretary Y, M. C, A., Dayton 
Winter, Alonzo E., Rev., S.T.D. 
16 Bridge St., Shelby 
Woodard, L. A., Mrs. 


Teacher St. John’s Episcopal Sunday School, 120 Arlington St., 
Youngstown 


Yates, Callin W., Rev. 
Pastor Cumberland Presbyterian Church, 16 High St., Lebanon 


Yoder, Charles F., Rev. 
Editor ** Brethren Evangelist,’ Professor Ashland College, Ashland 


Young, Jesse Bowman, Rev., D.D. * 
Pastor Walnut Hills Methodist Episcopal Church, 2418 Ashland Ave., 
Cincinnati 

Zerbe, A. S., Rev., PH.D., D.D. 
Professor Heidelberg Theological Seminary, Tiffin 


OKLAHOMA 
Edwards, L. J., Rev. f 


Norman 


Reeve, Emily A. 
Church and Sunday-School Worker, Mills 


OREGON 


Edmunds, James 
Sunday-School Missionary for Western Oregon and Western Wash- 
ington, Lock Box go, Portland 
Farnham, Mary F. 
Dean Pacific University, Forest Grove 
Hill, Edgar P., Rev. 
Pastor First Presbyterian Church, Portland 
Ross, J. Thorburn 


Chairman Oregon-Idaho State Committee Y. M. C. A., 590 Main St., 
Portland 


PENNSYLVANIA 


Anders, Howard S., M.D. 
1836 Wallace St., Philadelphia 


Antrim, Clarence D. 
Manager Antrim Entertainment Bureau, Superintendent Providence 
Methodist Episcopal Sunday School, rorz Chestnut St., Philadelphia 


398 RELIGIOUS EDUCATION ASSOCIATION 


Bartz, Ulysses S., Rev., A.M. 
Pastor Hawthorne Ave, Presbyterian Church, Crafton 
Bishop, Frank D. 
Art Dealer, 138 S. roth St., Easton 
Blackall, C. R., Rev., D.p. * 


Editor of Periodicals, American Baptist Publication Soci 1420 
Chestnut St., Philadelphia y gee 


Blackall, C. R., Mrs. * 
1420 Chestnut St., Philadelphia 
Breckinridge, L. A., Mrs. ‘ * 
Actuary of the Children’s Aid Society of Mercer County, Mercer 
Brumbaugh, Martin G., PH.D., LL.D. 
Professor University of Pennsylvania, 3324 Walnut St., Philadelphia 
Dimm, Jonathan R., Rev., D.D. 
Professor Susquehanna University, Selins Grove 
Dorchester, Daniel, Jr., Rev., PH.D., D.D. 
Pastor Christ Methodist Episcopal Church, 5520 Baum St., Pittsburg 
DuBois, Patterson 
Editor and Author, 4o1 S. goth St,, Philadelphia 
Elkinton, Joseph, Rev. 
Minister of Friends, 18 West St., Media 
Ewing, Homer H. 
Teacher and Asst. Superintendent Sunday School, 1705 Fourth Ave., 
New Brighton 


Garrett, Alfred Cope, PH.D. 
Bible Teacher, 705 Church Ave., Germantown, Philadelphia 
Haigh, Mary V. 
Sunday-School Teacher, Teacher’s Training Class, 3048 N, 15th St., 
Philadelphia 
Haines, Amos H. 
Professor Juniata College, 1331 Mifflin St., Huntingdon 
Hay, Robert L., Rev. 
Pastor United Presbyterian Church, 1505 Third Ave., New Brighton 
Holmes, Jesse H., PH.D. 
Professor Swarthmore College, Swarthmore 
Hoover, Oliver P., A.M. 
Professor Juniata College, Huntingdon 
Houston, James W. 
Merchant, Superintendent First Reformed Presbyterian Sunday School, 
338 Pacific Ave., Pittsburg 
Huber, Eli, D.p. 
Professor Pennsylvania College, Gettysburg 
Hulley, Lincoln, PH.D. 
Professor Bucknell University, Lewisburg 
Johnson, E. E. S., Rev. 
Pastor First Schwenckfeldian Church, 2611 N. 33d St., Philadelphia 
Jones, Philip L., Rev., D.p. 
Book Editor American Baptist Publication Society, Editorial Writer 
“* Baptist Commonwealth,”’ 1420 Chestnut St., Philadelphia 
Lanier, M. B., Rev. 
Pastor Grace Memorial Presbyterian Church, Pittsburg 
Lee, Israel S., Rev. é 
Pastor Wylie Avenue African Methodist Episcopal Church, 25 Overhill 
St., Pittsburg 
Linhart, S. B., Rev., A.M. 


President Blairsville College, Blairsville 


MEMBERS OF THE ASSOCIATION 399 


McClenahan, David A., 
Professor Allegheny Theological Seminary, Allegheny 
Michael, Oscar S., Rev. 
Rector St. John’s Church, 3247 N, 5th St., Philadelphia 
Miller, Rufus W., Rev., D.bD. 
Secretary Sunday School Board of the Reformed Church, 1308 Arch St., 
Philadelphia 
Morris, Margaretta 
Teacher Holland Memorial Presbyterian Sunday School, 2106 Spruce 
St., Philadelphia 
Omwake, George Leslie, a.m. 
Lecturer Ursinus College, Collegeville 
Rehrig, W. M., Rev., PH.D. 
Pastor St. John’s Lutheran Church, Mauch Chunk 
Richards, Louis J., Rev. 
Pastor Universalist Church, Sharpsville 
Rynearson, Edward, A.M. 
Director of High Schools, 623 Bellfonte St., Pittsburg 


Schaeffer, Nathan C., PH.D, D.D., LL.D. 
State Superintendent of Instruction, Harrisburg 


Senior, Daniel L., p.p. 
President Senior Collegiate and Industrial Institute, 34 Adams St., 
Rankin 


Shaw, Daniel W., Rev., D.D. 
Pastor Warren Methodist Episcopal Church, 46 Enoch St., Pittsburg 


Singmaster, J. A., D.D. 
Professor Evangelical Lutheran Theological Seminary, Gettysburg 


Slade, William F., Rev. 


Pastor First Congregational Church, 4th St., Braddock 


Southworth, Franklin C., A.M., S.T.D. 

President Meadville Theological School, 518 Chestnut St., Meadville 
Spicer, P. B., Rev. 

Associate Editor ‘‘ Friends’ Intelligencer,’’ Philadelphia 


Tompkins, Floyd W., Rev., D.D. 
Rector Holy Trinity Church, 1904 Walnut St., Philadelphia 


Zimmerman, Adam, Rev., A.M., S.T.D. 
Pastor Reformed Church, Elizabethville 


RHODE ISLAND 


Bradner, Lester, Jr., Rev., PH.D. 
Rector St. John’s Episcopal Church, 144 Benefit St., Providence 


Buxton, Wilson R., Rev. 


Pastor United Congregational Church, Little Compton 


Faunce, William H.P., D.pD. 
President Brown University, Providence 


Fowler, Henry Thatcher, PH.D. 
Professor Brown University, Providence 


Fuller, Arthur A., M.E. 
Superintendent Beneficent Congregational Sunday School, 401 Benefit 
St., Providence 


Hood, William Lenoir, Rev. 
Pastor State Street Methodist Episcopal Church, 129 State St., Bristol 


Horton, Lyman G., Rev. 


Principal East Greenwich Academy, East Greenwich 


400 RELIGIOUS EDUCATION ASSOCIATION 


McVickar, William N., Rev., D.D., S.T.D. 
Coadjutor Bishop of Rhode Island, Providence 
Mead, George W., Rev. 


Pastor First Presbyterian Church, Broadway and Equality Park, New- 
port 
Root, Edward Tallmadge, Rev. * 
Pastor Elmwood Temple (Congregational), 16 Redwing St., Providence 
Root, Theophilus H., a.m. 
Pastor Wood River Junction Congregational Church, Alton 
Rousmaniere, E. S., Rev. 
Rector Grace Church, 97 Angell St., Providence 
Sanderson, Edward F., Rev. 


Pastor Central Congregational Church, 20 Diman P]., Providence 


Selleck, Willard C., Rev. 
Pastor Church of the Mediator (Universalist) , 84 Burnett St,, Providence 


Walcott, Gregory D. i * 
Superintendent Central Congregational Sunday School, 4x Angell St., 
Providence 


Wilson, George G., PH.D. 
Professor Brown University, Providence 


Wilson, Willard B. 
State Sunday School Secretary, Y. M. C, A. Building, Providence 


SOUTH CAROLINA 
Thomas, A. J. S. 


Editor ‘‘ Baptist Courier,” 120 Washington St., Greenville 


SOUTH DAKOTA 


Hare, William Hobart, Rev., S.T.D. 
Bishop Protestant Episcopal Church of South Dakota, Sioux Falls 


Herrig, Anna B. 


Superintendent Practice School, Madison 


Leach, Frank P., Rev. * 
Pastor First Baptist Church, Sioux Falls 


Mattson, Bernard G., Rev. 
Pastor First Congregational Church, Yankton 


Norton, A. Wellington, Rev., A.M., LL.D. * 
President Sioux Falls College, Sioux Falls 


Norton, Susan W. 
Critic State Normal School, Madison 


Norton, William W. 


Vice-President Sioux Falls College, Sioux Falls 


Orr, E. A., Rev. 
Pastor Church of Christ, or2 W. oth St., Sioux Falls 


Peabody, Helen L. * 
Principal All Saints School, Sioux Falls 


Seymour, A. H., Rev. 
Principal of Schools, Pastor Church of Christ, Arlington 

Thrall, W. Herbert, Rev. 
State Superintendent Congregational Home Missionary Society, 702 
Dakota Ave., Huron 

TreFethren, E. B., Rev. 


Pastor Congregational Church, Ipswich 


MEMBERS OF THE ASSOCIATION 401 


TENNESSEE 
Carter, Thomas * 
Professor Vanderbilt University, Nashville 
Cuninggim, Jesse Lee, Rev. * 
Secretary Correspondence Study Department, Vanderbilt University, 


Nashville 


Dabney, Charles W., PH.D., LL.D. 
President University of Tennessee, Knoxville 


Davison, J. O., Rev. 


Pastor Institute Cumberland Presbyterian Church, 882 Mississippi Ave., 
Memphis 

Dickens, J. L., Rev., PH.D., D.D., LL.D. 
Pastor Cumberland Presbyterian Church, Dyer 

Franklin, William S., Rev., D.p. 


Principal Swift Memorial Institute, Rogersville 


Hammond, J. D. * 
Secretary of Education, Methodist Episcopal Church, South, Nashville 


Henry, James R., Rev. 
Dean Cumberland Presbyterian Theological Seminary, Lebanon 


Hinds, J. I. D., PH.D. * 
Professor University of Nashville, Nashville 
Kirkland, James H., PH.D., LL.D. * 


Chancellor Vanderbilt University, Nashville 
Landrith, Ira, Rev. 


Editor “‘ Cumberland Presbyterian,’’ Nashville 


McKamy, John A., Rev. 
Editor Sunday-School Publications, Cumberland Presbyterian Church, 
Nashville 


Pilcher, M. B. 


Manager Monteagle Summer Assembly, Nashville 


Provine, W. A., Rev. 
Pastor First Cumberland Presbyterian Church, 4 Mayes Pl., Columbia 


Tillett, Wilber F., A.M., D.D. 
Dean Theological Faculty, Vanderbilt University, Nashville 


Webb, John M., LL.D. 
Principal Webb School, Sunday-School Teacher, Bell Buckle 


Wiggins, B. L. 


Vice-Chancellor University of the South, Sewanee 


TEXAS 
Baylor University 
Waco 
Eby, Frederick, PH.D. 
Professor Baylor University, Waco 
Goodson, C. Polk, Rev. 


Pastor First Cumberland Presbyterian Church, Austin 


Hodges, B. A., Rev. 
Pastor Cumberland Presbyterian Church, Temple 


Kaighn, Edward B., M.D. 
Bible-Class Teacher, San Antonio 
Manton, Charles, Rev. 
Pastor First Cumberland Presbyterian Church, Paris 


Moore, John M., Rev., PH.D. 
Pastor First Methodist Episcopal Church, South, 257 Live Oak St., Dallas 


4oz RELIGIOUS EDUCATION ASSOCIATION 


Smith, J. Frank, Rev. 

Pastor First Cumberland Presbyterian Church, Dallas 
Southwestern University 

By C. C, Cody, Secretary, Georgetown 
Woods, James H. 


Attorney and Counselor-at-Law, Corsicana 


UTAH 


Clemenson, Newton E., Rev. 
Pastor Presbyterian Church, Logan 


VERMONT 


Barnes, Stephen G., Rev. 
Pastor Congregational Church, St. Johnsbury 


Beard, Gerald H., Rev., PH.D. 


Pastor College Street Congregational Church, 71 S, Willard St., 
Burlington 


Bliss, Alfred V., Rev. 

Pastor Congregational Church, Ludlow 
Cabot, Mary F. 

Sunday-School Teacher, Brattleboro 
Ferrin, Allan C., Rev. 

Pastor Congregational Church, Springfield 
Holden, Arthur J. 

Manufacturer Fancy Dress Goods, Sunday-School Teacher, Bennington 
Ladd, George Edwin, Rev. 

Pastor Congregational Church, Randolph 
Miles, Harry R.. Rev. 

Pastor Central Congregational Church, Brattleboro 
Morris, Frank R., Rev. 


Pastor First Baptist Church, 301 Pleasant St., Bennington 


Morse, Warren, Rev. 
Pastor First Congregational Church, Bennington 


Sewall, John L., Rev., 
Pastor First Congregational Church, St. Albans 


Swertfager, George A., Rev. 
Asst. Pastor Congregational Church, Rutland 


VIRGINIA 


Belsan, Edward 
Prince George C. H. 


Dame, Nelson P., Rev. 
Rector Christ Church, 134 W. Water St., Winchester 


Grammer, Carl E., Rev., S.T.D. 
Rector Christ Church, 260 York St., Norfolk 


Lewis, F. G. 
; Professor Virginia Union University, Richmond 
Mitchell, Samuel C., PH.D. 

Professor Richmond College, Richmond 


Totusek, Vincent, Rev. 
iss ony Pastor Bethlehem Congregational Church of Begonia, Prince 
eorge 


MEMBERS OF THE ASSOCIATION 403 


WASHINGTON f 
Allen, Anna Beck, Mrs. * 


‘ Teacher Grammar School, Seattle 

Friend, W. A. * 
Christian Endeavor Worker, Leavenworth 

Lyon, Elwood P., Rev., PH.D. 
Pastor First Baptist Church, Ritzville 

McLeod, Donald 
Merchant, 1722 Riverside Ave., Spokane 

Merritt, W. C., Rev. 


Editor and Publisher “‘ Sunday-School Worker of the Pacific North- 
west,” rrr0o S, 4th St., Tacoma 


Merritt, W. C., Mrs. 
Superintendent Sunday School, rz1o S. 4th St., Tacoma 
Penrose, Stephen B. L. 
President Whitman College, Walla Walla 
Rice, Austin, Rev. 
Pastor First Congregational Church, 415 E, Sumach St., Walla Walla 
Smith, Edward Lincoln, Rev. 


Pastor Pilgrim Congregational Church, 520 Boylston Ave., Seattle 


WEST VIRGINIA 


Davis, William W., Rev., A.M., PH.D. 

Pastor Methodist Episcopal Church, 118 Jones St., Piedmont 
Deahl, J. N. 

Professor University of West Virginia, Morgantown 
Purinton, Daniel B., PH.D.,.D.D., LL.D. 

President University of West Virginia, Morgantown 


WISCONSIN 
Bestor, O. P., Rev. * 
Pastor Bay View Baptist Church, 331 Clement Ave., Milwaukee 
Breed, Reuben L., Rev. x 


Pastor First Congregational Church, Menomonie 


Chapin, Robert C., A.M. 


Professor Beloit College, Beloit 


Cheney, B. Royal 
Pastor Second Congregational Church, 122 W. East St., Beloit 
Coffin, W. K.., 


Vice-President and Cashier Eau Claire National Bank, Eau Claire 
Cooper, Willis W. 
General Vice-President Epworth League, Kenosha 
Crawford, J. Forsyth, Rev., A.M. 
Pastor Baptist Church, Beaver Dam 
Eaton, Edward D., v.D., LL.D. * 
President Beloit College, 847 College Ave., Beloit 
Edmunds, E. B., Rev. 
Missionary Baptist Sunday Schools, Beaver Dam 


Frizzell, John W., Rev., A.M., PH.D. * 
Pastor First Congregational Church, Eau Claire 

Frost, Edward W. 
Member State Executive Committee Y. M. C. A., Attorney and 
Counselor-at-Law, Weils Bldg., Milwaukee 

Halsey, Rufus Henry * 


President State Normal School, Oshkosh 


404 RELIGIOUS EDUCATION ASSOCIATION 


Henderson, Herman C., A.M. * 
Teacher State Normal School, Milwaukee 
Hoben, T. Allan, Rev., PH.D. * 


Pastor Union Church, Waupun 
Horswell, Charles, Rev., PH.D., D.D. 
Hudson 
Hughes, Richard Cecil, pD.p. %* 
President Ripon College, Ripon 
Jegi, John I., s.m. 
Teacher State Normal School, 254 29th St., Milwaukee 
King, Irving 
Teacher Normal School, 355 Wisconsin Ave., Oshkosh 
Kunkle, Edward C., Rev. = 
Pastor Baptist Church, 253 Deming St., Kenosha 
Magee, Harriet Cecil 
Art Teacher State Normal School, Oshkosh 


McKenny, Charles 


President State Normal School, Milwaukee 


Myers, J. O. 
Sunday-School Teacher, Secretary Public Library, 123 E. Milwaukee 
Ave,, Wauwatosa 


Nicholas, R. W., Rev. 
Pastor Methodist Episcopal Church, Hazel Green 


Plantz, Samuel, PH.D., D.D. 
President Lawrence University, Appleton 


Price, S. Eber, Rev. 
Pastor Tabernacle Baptist Church, 1717 Wells St., Milwaukee 


Salisbury, Albert, PH.D., * 
President State Normal School, Whitewater 


Sears, Charles H., PH.D. 
Teacher State Normal School, Milwaukee 


Severence, Lemuel, Rev. 

Pastor Baptist Church, Spring Prairie 
Shanks, L. E., Rev. 

Pastor Methodist Episcopal Church, Yorkville 


Short, Wallace M., Rev. 


Pastor Congregational Church, Evansville 
Short, Wm. Harvey, Rev., A.M. 

Pastor First Congregational Church, Bloomer 
Smith, James Robert, Rev. 

Pastor Pilgrim Congregational Church, r6rr 17th St., West Superior 
Sprowls, Thomas W., Rev., S.T.D. 

Pastor Methodist Episcopal Church, DePere 


Stevens, Frank V., Rev. 
Pastor Congregational Church, Whitewater 


Titsworth, Judson, Rev., D.D. 
Pastor Plymouth Congregational Church, 29r Ogden Ave., Milwaukee 


Tyrrell, S. J. T., Mrs., M.v. 
Temperance Work among Children, Fox Lake 


Vaughan, Howard R., Rev. ~ 
Pastor Congregational Church, Elk Mound 

Vaughan, Richard M., Rev. * 
Pastor First Baptist Church, Janesville 

Woods, Erville B. ¥ 


Acting Librarian Beloit College, Beloit 


MEMBERS OF THE ASSOCIATION 405 


BRITISH COLUMBIA 
MacRae, A. O., Rev., PH.D. 


Pastor St. Columba Presbyterian Church, Greenwood 


MANITOBA 


Dingle, George S. 


Superintendent St. Stephen’s Presbyterian Sunday School, 330 Ellice 
Ave., Winnipeg 


Gordon, Charles W., Rev. 
Pastor St, Stephen’s Presbyterian Church, 567 Broadway, Winnipeg 
McDiarmid, A. P. 
Principal Brandon College, Brandon 
Whidden, Howard P. 
Professor Brandon College, Brandon 
Wilson, Gilbert B., Rev., A.M., PH.D. 
Pastor Augustine Church (Presbyterian), 350 River Ave,, Winnipeg 


NOVA SCOTIA 


DeWolfe, Henry T., Rev. 

Principal Acadia Seminary, Wolfville 
Falconer, Robert A., LITT.D., LL.D. 

Professor Presbyterian College, Halifax 
Green, Adam S., Rev., A.M. 

Pastor Zion Baptist Church, Truro 
Kennedy, W. T. 


Teacher County Academy, Officer Nova Scotia Sunday School Asso- 
ciation, Halifax Academy, Halifax 


MacKay, A. H., LL.D., F.R.S.C. 
Superintendent Education for Province of Nova Scotia, Halifax 


Murray, Walter C., A.M. 


Professor Dalhousie University, Halifax 


ONTARIO 
Bates, Stuart S., Rev., D.D. a 
Field Secretary Baptist Sabbath Schools in Toronto, 358 Markham St., 
Toronto 
Cross, George, A.M., PH.D. * 


Professor McMaster University, Toronto 
Hughes, J. L. 
Inspector of Schools, Toronto 
Jordan, W. G., D.D. 
Professor Queen’s University, 249 Brock St., Kingston 
McFadyen, John Edgar, A.M. 
Professor Knox College, Toronto 
Moore, S. J. 
Toronto 
Quehl, Jacob 
Bible-Class Teacher, Tavistock 
Somerville, J. Forrest 
Pastor Presbyterian Church, 332 Ontario St., Toronto 


Sunderland, J. T., Rev., A.M. 


Pastor First Unitarian Church, 650 Ontario St., Toronto 


PRINCE EDWARD'S ISLAND 
Smith, William H., Rev., PH.D. 


Pastor Presbyterian Church, Summerside 


QUEBEC 


Creelman, Harlan, PH.D. 


Professor Congregational College of Canada, The Marlborough, 
Montreal 


Day, Frank J., Rev. 
Pastor Plymouth Congregational Church, Sherbrooke 


Hill, Edward Munson, D.D. ** 
Principal Congregational College of Canada, 58 McTavish St., Montreal 


Watson, W. H., Rev. 


Pastor Emmanuel Congregational Church, Cowansville 


BRITISH WEST INDIES 
Seaton, D. T. 


Collector General’s Office, Kingston, Jamaica 
JAPAN 
Latham, H. L., A.M., S.T.M. 
Teacher Cumberland Presbyterian Mission in Japan, Tsu, Ise 


TURKEY 
Lee, L. O., Rev., D.D. 


Professor Marash Theological Seminary, Marash 


INDEX OF MEMBERS 


A iBattens Ds Wie. s. --388 Brett, Arthur W., Mrs. ..372 


Abbott, Ernest H........38 Batten, Samuel Z.. ..386 Brett, William H cee sietele 04 
Abbott, Lyman.......... 33, Bayles, J. W.. --372 Bridgman, Howard A... 375 
Abel, Clarence. . 112.360 Baylor niversity.. ..40r Briggs, Arthur H........ 355 
Abercrombie, DW 374 Beach, Arthur G......... 390 Briggs, George A........ 388 
Ackerman, Arthur W.....356 Beale, see let dag sans Bares Here sdosaten 335 
Ss, hte: Cee . mpes, He A.M... 
eae, PoRMOwe os... Beard, Tedeicn Ae ee Brodfuhrer, J. C......... a6 
Alderman, E. A..... Beard, Gerald H......... Bronson, Solon C........ 361 
Allen, Anna B., Mrs. Beard, Harington........ 33 Brooks; John Fe.5-. ones 388 
Allison, William Ee eee Beardslee, John W.. Brouse, Olin R..... 361 
Allworth, John,.......... 3 Beatley, Clara, Mrs...... Brown, Arthur P... 355 
American Institute of Sa- Beaton, David, . Brown, Charles R., ......355 
cred Literature. ........ 360 Belfield, pee H.. Brown, Daniel M........ 361 
Ames, Edward S..... 360 Bell, Hill M. aera Brown, Brancisese.ncesiee 388 
Amos, Henry C..........359 EUW 2S tices doe ee Brown, Herman E.......380 
Anders, Howard S.......307 Belsan, Edward.......... Brown, James A......... 361 
Anderson, James H...... 360 Bement, Howard......... 3 Brown, Walter S......... 355 
Anderson, Thomas D....387 Benjamin, Chase......... Brown, William A. --388 
eiercane wvalliacnEs 6 1387 Bentall, E.G............ Brumbaugh, Martin G.. . 398 
Andrews, Ellen.......... 374 Bergen, AbramG ....... Brush, Alfred H........ 
Angell, James B. ..380 Berry, George R......... Bryan, William L.. 
Anthony, Alrred Wise. 1373 Berry, Louis F.......... Bryant, Stowell L 
Antrim, Clarence D...... 307 Hest, Nolas Kee p26 ae Henry N 
trim, Fate Stars Osibnceeaaienictecsi ullock, Motier A.. 
Pea ae Ds a wae Bettendes, Walter R. Bumetead, os: 
Armstrong, Cecil Soeecy etts, Fb. W.. urgess, Isaac B..... : 
encnon, ee Pa 3a Rewer, Julius A. iA are Burlingame, & esoasaos 
Atterbury, Ans aan inney, John seen 35 urnham, F. W,......... 
MiSaod, keane ate Cn ae Bishow’ G Mi siG he conse Burnham, S. H.......... 385 
Axtell, Elizabeth M...... 382 Bishop, Frank D......... Burnham, Sylvester...... 388 
Ayers, Daniel H......... 387 Bishop, J. Remsen.......394 Burnham, W. R........ 
Ayres, Sabra G. wie e387 Bishop, L, J. P., Mrs.. --388 Burr, Everett D.......... 
: ae Bissell, Flint Meee ore 378 aol ieee Date: 
urt, Enoch H.......-..- 
Bacon, Benjamin W Burt, Frank H........... 
Bacon, Theodore D Burton, Ermest D........ 
Bade, William F......... Burtt, Benjamin H. 
Bailey, Albert E, oe Blair, John ACE Bushee, George A.. 
Bailey, Henry T. Blaisdell, James I Neca ge Bushnell, Albert......... 
Bailey, Josiah W Blake, Henry A...-..... Bushnell, Samuel C 
Baird, Lucius O......... Blakeslee, Erastus....... Butler, Frank E.......... 
Baker, Smith.. ae05 oo 52887 Blatchford, E. W..... a Butler, Nathaniel....... 
Baldwin, Jesse AL. ..360 Bliss, Alfred V....... re Butler, Nicholas M 3 
eldwia, te ae ate - -386 Bliss, Hredetick Lee eerceare Ene eae atitiee 
aldwin, Josephine L... 11386 [rose tsa eeene Bosococn uxton, Wilson R........ 
eae a fSoseca 374 eae De soeckonse Cc 
a izabet! -387 Bolt, William W......... 
Ballantine, William G.. "374 Bolte, Charles ........... Cabot, Mary F........... 
Barker, Herbert A..... Bonfils, Ellsworth........ 388 Cadman, S. Parkes 
Barnes, Clifford ave nS Boocock, William H......386 Cady, George L...... 
Barnes, Vo we Boone, Richard G.. 304 Campbell, JamesM.. 
Barnes, muel ce fescue 374 Bosworth, Edward oe ...--394 Campbell, Stuart M.. 
Bames, Stephen G.......402 Bowers, Roy EB. ..-394 Canfield, James Le Ue Saeoose! 
Barr, A ae 380 Bowles, George cu --.380 Cantw eli, Ugtrreaacboaces 
Bartlett, Adolphus C..... 360 Boyd, Thomas........... 355 Capen, Samuel (5cq0 60a 
Bartlett, Walter I........ 371 Boynton, George M......375 Carman, Augustine S....395 
Barto, Charles E......... 388 Boynton, Nehemiah...... 380 Carman, George N....... 
Barton, Frank M........394 Boynton, Richard W..... 382, Carrs JohniWs.c-an sees 
aang William E..... “531300 Bradford, Amory H......386 Carre, Henry B.......... 
Bartz, Ulysses S.. ..398 Bradford, Emery L. ..375 Carrier, Augustus S 


Bashford, J. NA ee .394 Bradner, ‘Lester, Jr ace 
Bassett, Austin B -.374 Bradshaw, RWse 
Bates, George E. ..383 Bragdon, C, C. .... 


--399 Carroll, William W 
304 Carruth, William H 
375 Carter, Charles F.... 


Bates, Stuart S..........405 Braisted, William E.. sf Carter, Ferdinand E.. 
Bates, Walter Careiecs: 374 Brand, Charles A..... -375 Carter, H. H., Mrs...... 
Bateson, Frederick W....360 Breckinridge, L, A.,; Mrs. 398 Carter, John F........... 


Batt, William Nicwesesoe e374) reed, Reuben ts... .4 ses 403 Carter, Thomas.,......+. 
409 


410 RELIGIOUS EDUCATION ASSOCIATION 


(Gace, Carl Dee science 371 Dean, LasCasasL........ 362 Field, Walter T..........363 
Cessna, Orange H.......380 DeForest, Heman P...... 381 Fielden, Joseph F........376 
Chalmers, Andrew B..... 357. DeGarmo, E. A., Mrs....373 Fifield, J. W....0 5005 e0d 
Chalmers, James......... 361 Denio, Francis B......... 373 First Baptist Bible School, 
Chamberlain, George D..375 Dennis, Laban, Mrs...... 386 Winsted, Conn.........359 
Chamberlin, Georgia L...361 Devitt, Theophilus S..... 357. Fischer, William J.......38r 
Chamberlin, Orlando E...361 Dewey, John............. 362 Fisher, Angie B., Mrs....376 
Chandler, Edward H..... 375 Dewhurst, Frederic E..... 362 Fisher, Charles R........ 355 
Chapin, Robert C........ 403 DeWolfe, Henry T.......405 Fletcher, William I... ....376 
Chapman, William H....388 Dexter, Stephen B........ 302 Flett, George C...... a30g 
Cheney, B. Royal........ Zoe Dibell i. 3c, ane aes one 395 Flint, GeorgeH.. «.376 
Cheney, James L... 2395) (Dickensy Jol. caves setees 401 Foote, Arthur. . --376 
Clark, Davis W. 395 Dickerson, J. Spencer....362 Foote, Cullen B.. «+357 
Clark, Henry F...... .380 Dickey, Alfred ro ...394 Foote, Henry W... 12. 21. 373 
Clark, Maude G., Mrs...361 Dickey, Samuel... aa Forbes, George M........ 389 
Clarke, Almon T......... 355 Dimm, Jonathan R....... Forbes, John F........... 358 
Clemenson, Newton E....402 Dingle, George S......... 405 Forbush, William B...... 376 
Clifford, Elizabeth. ......395 Dingwell, James D....... 375 Ford, JiS.-35 eee 
Clizbe, Way scanccecccs es 380 Dixon, Joseph L.......... 375 Forister, Clarence........ 38r 
Coe, George A.........2: 361 Dodge, D. Start......... 389 Foster, Edward D........ 381 
Coe, Saidee K., Mrs...-. 362 Dodge, Grace H,......... 389 Foster, George B.........363 
Cofiny Fs Jo iseaaacceees 357 Doppett Dec. cscs ccxe 376 Fowler, ArthurT......... 363 
Woftin; WidKiiee ccc canes 403 Donald, E. Winchester...376 Fowler, Bertha. ..........363 
Cole, Arthur S,......-. 386 Donaldson; George.......389 Fowler, Henry T.........399 
Coleman; Gi By g.26- 56 370 Dorchester, D.,Jr........ 398 Fox, Noman...) cee 389 
Coler, George P.........-380 Dougherty, Newton C....262 Frame, James E,,........ 389 
Collin, Henry P......... 38: Driver, John M.......... 362 Francis, Arthur J........ 363 
Collins, Hannah......... 388 DuBois, Patterson.......398 Francis, Lewis...........3 
Conant, a. Oe 388 Duffield, Howard......... 389 Franklin, William S..... 401 
Conklin, John W........ 389 Dumm, B. Alfred........ 370 Frantz, Edward.......... 
Cooks john: Wace cnc ns 362 Duncan, William A...... 389 Freeman, Henry V.......36 
Cooke, Ralph W.........362 Dunlop, J. D............ 384 French, H. Delmar... 
Cooper, JeWiesssesc ...389 Dunning, Albert E....... 376 French, Henry H... 


Cooper, Willis W. .403 Durham, Plato T... ..394 French, Howard D. 


Cope, Henry F.. 385 Dutton, Samuel T........389 Friborg, Emil.. ; 
Cox, Sydney H... 389 Friend) Wy noes 
Craig, Arthur W......... 359 E Fritter, Enoch A......... 
Crandall, Lathan A...... 362 Earlham College......... 370 Frizzell, John W......... 
Crawford, J. Forsyth..... 403 Eastman, W. D.......... 362 Frost, Edward W......... 
Cree, Howard Too... 384 Eaton, Edward D........ 403 Frost, William G......... 
Creelman, Harlan........ 406 Eby, Frederick...........40r Fuller, Arthur A......... 
Creighton, John......... 385 Eclels, james: ....oee 362 Fuller, Willard,......... «394 
Cross, George..........-- 405 Edmunds, E. B........... 403 Fullerton, Kemper........304 
Crosser, John R.......... 362 Edmunds, James......... 397 Fulton, Albert C.........373 
Crouse, J. N., Mrs....... 362 Edwards, L.J............ 397 Fulton, Robert B...... +0383 
Crowl, Theodore......... Ehler, George W......... 362 
Culton, Anna............ eiselen (Re Cu seen eee 362 G 
Cummings, Edward Eliot, Samuel A.......... 376 Galbreath, W. F., Mrs....363 
Cuninggim, Jesse L.......401 Elkinton, Joseph... ......398 Gammon, Robert W......356 
Currier, Albert H........395 Ellicott, Elizabeth K......374 Gannett, William C......389 
Curtis, Edward H........362 Elliott, Ashley J.......... 362 Garrett, Alfred C......... 398 
Curtis, Edward L........357 Elliott, George........... 38x Garret, Edmund F,...... 386 
Curtiss, Samuel I........ 362 Elmer, Franklin D....... 357 Garrison, JamesH.......384 
Fmpey, Be Dineenaneaee 362 Garrison, Winfred E...... 38. 
D Empey, W. B............ 371 Gates, CarlM........ “7386 
Dabney, Charles W. .40r Endicott, Eugene F...... 376 Gates, Herbert W, 363 
Dame, Nelson P.. .402 Ensign, Frederick G. .362 Gates, Owen H.. --376 
Daria, oweleneere ree .385 Evans, Daniel...... 376 German, Frank F........389 
Daniels, Eva J........... 381 Ewing, Homer H. -..398 Gifford OLD eres 389 
Danner, William M...... 356 Ewing, William.......... 381 Gilbert, George H........ 376 
Darby, Wa desecessatenes 370 Eyles, William J......... 362 Gilbert, James E......... 359 
Dark, Charles L......... 362 Gilbert, Newell D........ 363 
Dascomb, ‘Hs Niws ss cacwe 381 1a Gilbert, Simeon..........363 
Davies, Arthur E........395 Fagnani, Charles P....... 389 Gilchrist, Neil A......... 382 
Davis, Albert P..... ...375 Fairbanks, Arthur........ 371 Gilpatrick, Howard.......304 
Davis, Gilbert G. ..--375 Fairchild, Edwin M...... 389 Gobin, Hillary A......... 370 
Davis, I. C., Mrs.........389 Fairman, jue tt Ae 363 Goldner, J. H............ 395 
Davis, William H........ 357. Falconer, Robert A....... 405 Goodrich, Chauncey W. ..395 
Davis, William W........403 Farnham, MaryF........ 397 Goodrich, Frederic S..... 381 
Davison, Je Ove <ceiseae 40r Farnsworth, C. H........389 Goodrich, LincolnB...... 376 
Dawson, George E....... 357. Farr, Morton A.......... 370 Goodson, C, Polk........ gor 
Day, Charles O........'. 375 Faucon, Catherine W..... 376 Gordon, Charles W....... 405 
Day, Emest E...........371 Faunce, William H. P....390 Gouldy, JennieA ....... 389 
Day: Krank Jie. verses 406 Faville, John............. 363 Graham, John J.G....... 363 
Day, James R.. 389. Fennell) W..G..5.2. i sce. 386. Graif, Philipsacaee eee 363 
Day, Thomas F. .-355 Ferguson, William D....363 Grammer, Carl E......... 402 
Day, William H 355 Ferrin, Allan C pera H. «+357 
Deahl, J. N.....+++02e+0e403 Ferris, Frank A........0. Grant, S. Edwin.........+389 


INDEX OF MEMBERS All 


(Gray, Baron Dr. si see ae Hicks, Joseph E.......... 64 James, D, M.........008 3 
Gray, Clifton D.. Hieronymus, R. E...... ey James, George F......... one 
Green, Adam S..,........ Higgons, John A......... 286m fectjohn) Boose sacs 404 
Greene, Benjamin A...... 363 Hildreth, Theodore A,....356 Jenkins, Burris A........ 373 
Greene, Frederick W..... Seb ndoarmeecscc cance 397 Jesse, Richard H........ 384 
Greenman, A. V......... 303 Hill, Edward M.......... 406 Johnson, Arthur S.......377 
Gregg, David............ 389 Hill, William B.......... 390 Johnson, E. E.S......... 398 
Griffis, William E........ 390 Hillis, Newell D......... 390 Johnson, Franklin W..... 374 
Grossman, Louis......... 395 Hillis, W. A Johnson, S, Arthur....... 356 
Gulick, Edward L.... ....386 Hinds, eke Eine ies ohnson, Theodore A..... 395 
Gunsaulus, Frank W..... 363 Hirchy, NoahC........ a3 Rae Fey Newhart wae 394 
Gurley, Sears E., Mrs....390 Hitchcock, Albert W 377 Johnston, Re Piss) e522: 390 
Guss, Roland W......... B70 AitCchcocks secession 395 Johonnot, R. F.......... 364. 
Hoar, Caroline Rio eets eae 377. Jones, Hiram T., Mrs....380 
H Hobbs, Mary M.......... 394 Jones, Jenkin L,......... 364 
Hadden, Archibald....... 381 Hoben, T. Allan.,........ 404. Jones, Philip L.........- 398 
Haggard, Alfred M....... azn. Hobsonw ALA, ose soc. ke 264) Jones. Stlas;; 222 aensane 364 
Haigh, Mary V.......... 398 Hodgdon, Frank W...... 371 Jones, Thomas H........ 395 
Haines, Amos H-........ 398 Hodge, Richard M....... 390 Jones, William M....... 384 
Haines, MatthiasL.......370 Hodges, B. A............ Zor) Outzidal Veen ance eae 390 
Hale, Edward E..........376 Holbrook, David L........ iyardan ws Gaeceesse cane 405 
Hale, George H..........376 Holden, Arthur J,. Judd, Orrin R...........390 
Haley, Jesse J.. -373 Holmes, Jesse H.. 
Hall, Charles'C.. .390 Holmes, William T....... K 
Hall, Newton M., -376 Holt, Charles S_......... Kaighn, Edward B....... 401 
Hall, Thomas C..........390 Hood, W. Lenoir......... Kallenberg, H. F........ 364 
Hail, William H.. .--357 Hoover, Oliver P,........ Kane, William P......... 370 
Halsey, Rufus He. s+ 403 Hopkins, Henry M Keedy, John L........... 377 
Hammond, Frank E...... 38x Hoppaugh, William.,.... 386 Keigwin, A. Edwin...... 386 
Hammond, Tid dB ae as 40r Horne, Herman H.......385 Keith, Herbert C,........ 371 
Hanley, Elijah Aaa GOs) sor Mlijaheeo ke a 0s gee 377 Keith, Lucy E........... 305 
Hannum, Henry One 376 Horr, George E.......... 377. Kelly, Robert L.......... 370 
Hansel, John W.......... 363 Horswell, Charles........404 Kelsey, Henry H........ 357 
Hardinge, Margaret...... 363 Horton, Edward A........ 377 Kendall, Georgiana...... 390 
Hardy, Edwin N......... 376 Horton, LymanG........ 399 Kennedy, \iWed Sobeeceede 495 
Hare, William H. .400 Hotchkiss, Ada S. ---357 Kenngott, hae Demag 377 
Harkness, Harriet.. 38x Hotton, J. Sydney.......364 Kent, Charles F 5 
Harlan, Richard D.......363 Houghton, Louise S., Mirssoe Kent, John B 3 
Harper, Bidwardihi sess 363 Houston, James W.......398 Keppel, Charles H....... 384 
Harper, William R.......364 Howard, Ethel L......... 377. Kiehle, David L.......... 383 
Harrington, C.N......... 364 Howard, Thomas D...... 377 Kilbon, John L.......... 377 
Harris, George........... 376 Howland, Clark P....... 384 Kimball, Charles F...... 364 
Harrison, Fordick B......376 Hoyt, Henry N.......... 377 Kimball, Clarence O...... 356 
Harrower, Pascal......... 390 Hubbell, George A....... 390 Kimball, Hannah H...... 377 
ered Theological Sem- (Eibers Ble aeeecsetae 398 Kimball, Helen F........ 377 
EAB Rte nota ntaiaisic civissie's 357. Hughes, Edwin H........ 377. Kimball, Kate F......... 364 
Eero: WitNesee eae S77 ieliehes; jevlaneeec cecene 405 Kimball, LuluS.. 1377 
Hartwell, H. Linwood....377 Hughes, Richard C...... 404 King, Aubrey E., Mrs.. -374 
Hartzell, Morton C.....-. 364 Hulbert, Eri B... ...364 King, George Ww. as 
Hassold, F. A.... oe Huling, Ray G.. .-.377 King, Henry C.. AS 
Hatch, William Hull, William C......... 390 King, Irving............. 
Hatfield, Albert D........395 Hulley, Lincoln.. ....398 King, John W.. aces 
Hathaway, Edward S..... 377. Humpstone, John... ...-.390 King, William CSS 378 
Haven, WilliamI........390 Hunt, Emory W......... 395 King, William F......... 371 
Hawley, Fred. V......... 364 Huntington, C. W.. -377. Kirbye, J. Edward.......360 
Hay, Robert L. . -.-.398 Huntington, George Pp. ..385 Kirkland, James H.......401 
Haydn, Howell M.. ie2305 . EHuribat, Jesse Ei... 5.2 386 Knight, E. [> een acces 
Hayes, Doremus Yee 364 Hutcheson, Mary E...... 395 Knox, George P.. 
Hayes, Francis L........ 372 Hutchinson, Charles L...364 Kratzer, G.A.. 
Hazard, Caroline......... 377. Hutton, Mancius ED aan 386 Kuhn, Thomas H. A eiwieteie ote 370 
Hazard. Cor ansans 377. _Huyler, John S.......... 390 Kunkle, Edward C.......404 
Hazen, ’Austin.. ---357 Hyde, Frederick Soe see 
Hazen, Azel W.. -0.g57) etydey Penry, Ko oo. 2. cee 377 L 
Pears. Maeno jaeees ac 382 Hyde Park acharch of the Ladd, George E 
Heermance, Edgar L..... 382 isciples, Chicago..... 364 Laidlaw, Walter......... 
Helming, OscarC........ 386 Hyde, William D........ 37sn Vales fais a teicaaelantaers 3 
Henderson, Charles R.. ..364 Lamson, Franklin S ..... 359 
Henderson, Herman C.... 404 I (Randrithwlrase oe tenenere 40T 
Renny, Carll sae ease Ingham J Bye... «pe 372 Lane, AlbertG........... 365, 
Henry, James R......... Innis, George Seawese, cous 383 Langdon, George........ 358 
Henshaw, Gordon E Ives, Charles L,, Mrs....357 Lanier, M.B............ 398 
Hepburn, W. M........-- Lanphear, H. M., Mrs. ..365 
Herrick, Henry M.. Lansdale, Herbert ee os 390 
Herrick, Jullien A....... Jackman, Wilbur S...... 364) Latham ji lacs. cc gece ns 409 
Herrig, Anna B.......... Jackson, John L 3 Lathrop, William G...... 358 
Hervey, WalterL........ Jacobus, M. W Eaughlins |W sec acieons 565 
Heuver, G 4) facoby si blentysG.c. 9 Je): 3 Lawrence, William. ......578 


Hiatt, Caspar SWieia hes James, Edmund J........ 364 Lawrence, William M....365 


412 RELIGIOUS EDUCATION ASSOCIATION 


Baws, DASE, co oe ano eee 396 McDiarmid, A. P........ 

Lazenby, Albert..........365 McDougall, George L.... 

Leach) ranks. suv eues 400 McDowell, William F.... 

Leavitt, Bradford......... McFadyen, John E....... 

Leavitt, Jictissles cx va.v sas McKamy, JohnA........ 

Lee, Israel Se-ewarceerees McKee, William Be 

je PLES 0 ee aan McKelway, A. J.. 

Leedom, IraC.. : McKenny, Charles... 404 

Leete, William W. McKibben, William K. ...366 N 

Leonard, Mary H........ McKittrick, be Nash, C. Elwood.........366 
Bewis, 8. bliss. wes caee McLaughlin, R. W.......381 Nash, Charles S.. 

Lewis, Everett E McLean, John K,........ 355 Nash, Henry Sue 

Rewiss BGs ew ceceeees McLeish, Andrew.. --306 Neill, Henry..... 

Ehamon,) We J. ono. sven: McLeish, A. Mrs.. .-366 Nelson, Aaron H.... 

Bate ZO. ix acs saevee aie McLeod, Donald......... 403 New Church Educational 
Lincoln, Howard A......378 McMillen, W. F......... 366 _ Association............387 
Lindsay, Mary B.........365 McPherson, Simon J..... 387 Newell, William W.....384 
Lindsay, Peter...........390 McVickar, W. Te wormage 400 Newhall, Alfred A. .... 
Banhart, ses ccecseu dace 398 Mead, George W........ 400 Newlin, Thomas. . 

iittle, -Asthinn. oo .0s tonics 378 Meeser, Spenser B,...... 381 Newton, Richard H. 

Little, eet ME). Species 365 Mehaffey, George W..... 378 Nicholas, R. W.. 

Little, R. M.. ....+.365 Men’sNormal BibleClass, Nichols, John Ria +-396 
Littlefield, Milton Saute: 39t _ Y.M.C.A.,, Peoria, Ill..366 Nicholson, Mary mak +370 
loyd: Tons DLL. oe oce Memiam, ‘Aline uot uke 358 Nicholson, Thomas......371 
Lloyd, Rhys R........... Merriam, George E...... 391 Nicolas, John............392 
Loba, Jean Fy... 226-50. Merrick, Frank W....... 378 Norris, Ada L.. «002307 
Locke, George H Merrill, ‘Charles C. Norton, A. W. ++400 
Logan, John W..... = Merrill: GeorgeE........ Norton, Helen Ss +359 
Logan, William C. ‘ Merrill, George R...... Norton, Susan W. 400 
Long, JohnD....... : Merrill, William P. Norton, William B. 366 


Longacre, Lindsay B 391 Merriman, Daniel... Norton, William W. 


Lord, John B.. Mrs. Meritt, WeiG. cena Notman, Pier R.. 

Lord, ivington D.......39r Merritt, W. C., Mrs...... 403 Noyes, Edward M 

Lowden, Frank Os os :5. 365 Messer, L. Wilbur...... 366 Noyes, G.C....... 

Ente (Adam RY vue s2cee 358 Metcalf, John M. P...... 355 Noyes, Henry D... 

Lyman, Eugene W..... ..383 Metcalf. L. H.. Sastre ony 

Lynch, Frederick........ 378 Metcalf, Paulo 5. .22 391 oO 

Dagrint, Aaty iie es cle densa 365 Michael, Osear''S 2252 cse 399 Oakley, E. Clarence......38r 

Lyon, Elwood P......... 403 Miles, Roe 402 Oates, James F........ «366 

‘Eyoussk. caceiene ores 370 Miller, DA Cee ese o 366 O’Brien, James P........384 

Miller, Emily H. Mrs. --366 O’Grady, Caroline Balog 

M Miller, Emma, L........ 394 Olmstead, Edgar H......358 

MacArthur, Robert S....39z Miller, Edward W........391 oo George L......399 

Macaulay, Joseph P...... 356 Miller, Kerby S......... 366 Orr, B Avseoeeeaee 

MacChesney, Nathan W.365 Miller, Rufus W......... 399 Osborn, F, Wie 


MacClelland, George L...39r Miller, Walter...........373 Osborn, Loran D. 
MacClintock, W. Ds Mrs.365 Milligan, Henry Fae 366 Osborne, Naboth.........366 
MacCracken, Anna M....396 Mills, Charles S. -.-396 Osgood, Robert S........370 
MacDonald, Robert......391 Mills, John N...... -.366 Otto, James T. ..........367 


Macfarland, Charles 378 Milner, DuncanC.. -- 366 Owen; Samuel H.C.. 
MacFarland, H. B. F....359 Mitchell, Charles Bis. 396 Owens, John R...... 
MacKay, A. H..... -405 Mitchell, = K -358 

Mackenzie, W.D....... 365 Mitchell, tas .372 iz 

Maclachlan, Hs DIGS. 373 Mitchell amuel C...... 402 Paddock, George E......371 
MacLean, George E...... 371 Moncrief, aoe We eee = Page, Herman..... <<. 
MacMillan, T. C........365 Montague, H. E......... Page, Mary B., Bie. 
MacRae, A. ss ee 405 Montgomery,B. Tanclinscon Palm, Charles. ........-.367 
Magee, Harriet C.... 2. 404 Montgomery, C. W...... 378 Parker, Alonzo K....... -367 
Maile, John L...........356 Montgomery, G. R....... 358 Parker, Co Mi eee aa 
Main, Arthur E.......... 391 Moore, Edward C 378 Parker, Fredene C S. ....373 


Makepeace, F, Barrows..391 Moore, James ae we 
Mallory, Hervey F 


Manton, Charles. . sez Moore, Mabel Rin ..378 Parkhurst, tant M. ..367 
Marsh, Charles BR TS Moore, S. J...... .-.405 Parks, Edward L....... +.360 
Marsh, Edward L........ Moorland, J. E........... 359 Patchell, CharlesT.......38x 
Marsh, Robert L......... Morgan, re arles H...... 391 Patten, Amos W......... 367 
Marshall, Sy T...39: Morgan, John F......... 387 Patten, Arthur B........378 
Mason, Edward A........374 Morgan, Oscar T.. ...306 Patterson, MoE .a.eeeeeaee 
Mathews, Shailer........ ..365 Morris, Frank R.. ...402 Pattison, T. Harwood. -++39% 
Mathews, S. Sherberne.... 358 Morris, George ranean 396 Patton, Comelius H......384 
Matteson, William B.....386 Morris, Margaretta. -399 Patton, Walter M.. 

Matthews, Paul..... .396 Morse, Warren... o2 Paxton, Elizabeth Dex 
Mattson, BernardG...... 400 Mosher, George F. .378 Payne, Wallace C.. 

Mauck, Joseph W........ Mott, Thomas A......... 370 Peabody, Francis Ge 
McAfee, Cleland B.. Mountford, Lydia V......391 Peabody, Helen L..... 
McCash, I, N Moxom, Philip S........ 378 Pearcy, James B......... 


McClenahan, David A.. as Mudge, Elisha. . .....366 Pearson, William L......372 
McCollum, G. T........- 365 Mullins, Edgar va eee 373 Pease, George W......... 358 


INDEX OF MEMBERS 


Peckham, George A...... 396 
Reet, Stephem De. cco es 367 
Peloubet, Francis N...... 378 
Pennoyer, C. H.......... 


Penrose, S. B. L......... 


RerkinsspeGyns, cones. 
(Rerkinsy eRe Wilcese cs ces 
Perry, Alired To. 52. 6: 
ery, CHER dco vecaceae 
Sa Brnest) Bienes 
Pershing, Orlando B... 
Pettit, Alonzo, Mrs 
Phelps, Lawrence........ 37 
Phillips, Alice M.M..... 38x 
IPbillipsseba Be steicces cen 396 
Philputt, Allan B........ 371 
IGKEHS, Doon saciccnar 392 
Piersel, Alba'C.......... 371 
Pike, Granville R.... 22, 367 
mikes Henny, ls ccie ccs 382 
Paleber, Mi Be) acc sacs 401 
Pinkham, George R...... 378 
Pinkham, Henry W..... 356 
Place, Charles A......... 378 
Plantz, Samuel... «+2404 
Platt, Caroline Mi -)....: 392 
Plymouth Cong. Sunday 
Sehuol: Minneapolis . ..383 
Pollard, Harry 1b kee ee 367 
Pope, Edward R......... 383 
orter, Branki@- 226 5... 358 
IPGEtersAeiecssteos ceres ac 4 
Porter, Ora H., Mrs...... 367 
Potter, Ernest Pic... 5... 372 
Potter, Rockwell H...... 358 
Rotts; Joseph).j.sc-: 56. 304 
Power, Charles W.......379 
Power, Frederick D......359 
Pratt, (Dwieht Mos. 2.5 396 
BrattsiVVialdO Suse sc ceee 358 
Pressey, Edwin S........ 383 
LESS24 SEIS asco osase 404 
Prowines Wet An ciel ciceie 40 
Prucha, Vaclav..........367 
Bis] BOM Aoparee ease 367 
Purinton, Daniel B....... 403 
Q 
Quebl, Jacob..:..........405 
R 
Randall, J. Herman...... 382 
Ranney, William W...... 358 
Rauschenbusch, W,...... 392 
Raymer, George A....... 367 
Raymond, A. V.V.......392 
Redfield, feabellae kanes 379 
Reed, DavidiAci ae .c: 379 


Reed, Isaac N., Mrs..... 
Reed, Lewis T.. SG 

Reeve, Emily Ino 
Rehrig, W. M. 
Rhees, Rush... 
Rhoades, Winfr 
Rice, Austin wan. : aces ses 
Rice, Charles F.......... 


Race; Walter .ncc ssc =370 
Rice, William N......... 358 
Richards, Louis J........ 399 
Richmond, George C.....392 
Richmond, Louis O...... 306 


Riggs, James Seitisereccl: 
Rihbany, Abraham M.... 
Robbins, D. R., Mrs..... 383 
Robertson, George pisses 356 
Robertson, Ina Law...... 3 

Robinson, Charles F..... 358 
Robinson, Emma A...... 371 


Robinson, George L...... 367 
Robinson, Joseph : 

Robinson, Oscar D 
Robinson, Willard H.... 


Roblee, J. H. Mrs. ...... 384 
Rogers, Euclid B........ 367 
Rogers, Joseph M.. 382 
Rollins, G.S.. BA 1.2383 
Root, E. Tallmadge... ae aniee 400 


Root, Theophilus H, 
Ropes, Gre Hee 
Ropes, James H...... = 
Rosenquist, Eric J. A.... 
Rosevear, Henry E...... 373 


Ross, J. Thorburn. -.307 
Rousmaniere, E.S:; ..400 
Rowe, Stewart H........ 358 
Rowley, Francis H.. -379 
Rowlison, Carlos C....... 1.306 


Russell, Elbert. . =o4b0 
Russell, ifs Elmer........ 392 


Russell, James E......... 392 
Rynearson, Edward...... 399 
S 
Wales Georges c. se vecinia ee 360 
Salisbury, Albert......... 404 
Sallmon, William H..... 383 
Sanders, Frank K........ 358 
Sanderson, Edward F..... 400 
Sanderson, LydiaE...... 392 
Sanford, Ralph A........ 358 
Sargent, Sabra L......... 368 
Sawin, Theophilus P..... 302 
Sawyer, Hermon L...... 368 
Scarritt, Charles W...... 384 
Schaeffer, Nathan C..... 399 
Schafer, Frank H........ 368 
Scheible, Albert.......... 368 
Schmidt, Nathaniel......392 
Cotes eOberteesae semen 358 
Scott, Walter Di verccec 368 
Scoville, Charles R....... 368 
Scruton, Charles A.......372 
Scudder, William H...... 356 
Searle, Frederick E...... 382 
Sears, Charles H......... 
Seaton Darle see sce eae 
See, Edwin F.........-.. 

Seelye, L. Clark.. : 


Seligsberg, Alice Wine 
Selleck, Willard C... 
Semelroth, William Toe 
Senior, Daniel L......... 399 
Severence, Lemuel.......4 
Severinghaus, J. D, 
Severn hick nan cence 
Sewalli-Au Geese ene 


Sewall GaP eases 
Sewall, John L.......:... 
Sexton, Wilson D 
Seymour, A. H... 
Seymour, Paul H... 


Shanks yee ievecsnicenine 

Sharman, Henry B...... 368 
Shaw, CharlesG......... 392 
Shaw, Daniel W......... 399 
Shaw, Edwin S 394 
Shaw, William .... 0... 0. 379 
Sheets, Sranki) see nee 


Sheldon, Walter L.- 
Shepard, Elgin R.. é 
Sherer, Samuel eececcca 
Sherer, William G.. 
Sheridan, Wilbur F. 
Sherman, Edwin T.......3 

Sherman, Franklin Ce 368 


Sherry, Norman B....... 2 
Shipman, Frank R....... a 
Short, Wallace M.. 
Short, William H 
whueysn Ey bree cceecseee 
SENS, 43 eee na 
Ibe ys OSIAM ele eee 6 
Sieornid, William S..... 356 
Silverman, Josephs. ne 

Simon, ‘Abram.. 

Simons, Minot O.. 


Singmaster, JAS 39 
Sisson, Edward O 

Slade, William F......... 
Slater, John sReva eee 368 
Slocum, William F.......356 
Small, Albion W......... 368 
Smiley, George M........ 379 
Smiley, William H....... 356 
Smith, Albert D......... 
Smith, Arthur M......... 


Smith, Edward L.. 
Smith, E. Sinclair. 
Smith, Fred B....... 
Smith, F. N., Mrs.. 


Smith, George L......... 3 
Smith, Gerald B......... 
Smith, Henry G......... 
Smith, ye Branko. cecene 
Smith, amesuRopeee ent 404 
Smith, John M.P........ 
Smith, Madison R.......385 
Smith, Otterbein O....... 372 
Smith, Roelif B....-......382 
Smith, William..... 368 


Smith, William H... 


Snedeker, Charles H.....396 
Snyder, William H....... 379 
Soares, Theodore G...... 368 
Somerville, J. Forrest....405 
Sondericker, Josephine. . ‘396 


South Congregational Sun- 
day School, Boston. .... 379 
Southwestern University. . 402 
Southworth, Franklin C..399 
Spencer, Claudius B...... 385 
Spicers Prabal 
Springer, Ruter W.. 
Sprowls, Thomas W... 
Squires, Vernon P.. 
Stamps, Galera eeesee 
Starbuck, Edwin D 
Starkeys leaViesecesiecesen 
Starrett, H E., Mrs. 
Stearns, Wallace N....... 
Stearns, William F....... 
Stephan, yobs Wish eneies 
Stevens, Frank V........ 
Stevens, William A 2 
Stevenson, Andrew....... 
Stewart, George B........ 
Stewart, George D.. 
Stewart, John A.. 
Stewart, J. W. A... 
Stewart, Charles S 
Siekneys Edwin H 
Stimson, Cyrus F......-. 
Stimson, Henry A.. 
St. John, Edward P.. 
Stone, RAUWosteree 
Stonebridge, W. F........ 
Stoneman, Albert H,..... 382 
Stowell, C. B 
Stowell, Myron C 
Strain, Horace L.... 
Strayer, Paul M.. 
Street, William 1D). 


> H 
414. RELIGIOUS EDUCATION ASSOCIATION —a 
Strong, Frank ........... i 
Strong, Frank P......... ae Vaniermare, W.E... oy Wig, 
Strong, James W......... 383 VanDyke, Henry... eae Wight. Ambrose S....2. a 
Strong, Josiah .. ....393 VanKirk, Hiram ; Wikel He 5S, me 
Strong, S dney.. Fine Moka 369 VanKirk, Robert W...... Z Wilb Holl’ 7 ae en 
Stuart, Charles M. 369 VanMeter. J.B : : Wil 2 Ale sare ne 
Sunderland, J. T......... 405 VanSickle, James H age Wilder, H ak oe 
Sitheland, J. Bo... .98y: Wanisiybecl. G0... oe Willers it = 
Sutherland, John Wiican 382 VanWagoner, Ciba cy Wiles, ‘Emest F. a 
este Ente y tak elon 379 yo ce a Decaek ents Willett, Herbert L........ ae 
wain, Richard L........ 385 Vaughan, H.R.......... 4 Williams, Edward eae -379 
Srotey agaieat ce “Vancene Ropert W Vien 
Swertfager, George A....402 Verdier, A. R.. ae Williams, Richard’ RR, ee 
Swing, Albert T,...°..... 397 Vincent, George ES, Williams, Samuel rai 
Sydenstricker, 2 Gi eae, 383 Vincent, Marvin R....... Williams, William J..... 372 
T vinn Algae te Beer oe ill Mig vier es +0 +2393 
Teele OAR cat inton, G. Jay... 22ti2. 382 illiamson, James ‘ 
Taylor, Glen Ren ee ieee Vonkeramreig, Ln PA ee 374 Wilson, Ferdinand S..... ae 
Tagline Gatun te a8 sae Jee Spencer. .... 379 Wilson, Gilbert B....... .405 
avian Erected a8 bene ae ae ee 369 Wilson, George G........ 400 
Eplge Se ree aa otaw, Elihu H., Mrs,...369 Wilson, Lucy L.......... 370 
Tenney, H. Melville. ....356 Ww ae Willard Bs9- 228 pes 
Thayer, Charles S........ 359 Waddill, C. ison, Wii eats 
Mnayent Uacia the 3 tecaee nes addi ae epee rns 373 Winchester, Benjamin Ss. +379 
Tear se re wae WOMEN sos eee we 372 Winchester, Caleb T. 
Thais Dome ie eta Ware E, B --397 Winter, Alonzo E,....... 
tae MONEE ate SK MES eld, George C. stoic 372 Wood, Irving F...... Sa 
Thompson, John H....... 359 Walker nw ateran ae Woods BA MM ee 
Dhaene ae Wakes ue iston. a : Me L. A., Mrs. 307 
Thoren, Herman H .:....372 Wallin, V, A. Yoo es Rise 
orp, Willard B........ 6 At Shoceatiades ys Silla Si 5 
Thal Wikkeset 723 wae albed. Da Gatome ee ee Erville Bye ccouen 404 
Then Caer ees ae ees perce nd Bese James ‘EL iene 402 
Thwing, Charles F....21307 woke a “Page a Mary E.... ....380 
Tillett, Wilbur F.. Slaoe eee eae rset ics wea worth, W, S........393 
‘Timm, John A... Hebe eas. = Peete orcester, Edward S.. +2359 
Tene WothMc. oe bee pasar nat he Wriston, Henry L...... 12.380 
Titsworth, Judson........ 404 Warente E are eosin —_— Se ae 
Temples, Le RM hae Sacer roe ate 2 Ee off, Charles S....... 393 
apeiae, Delos Mh. ocee prt pn ef ay. “355 Wyckoff, LoMe ees eeenA. 370 
Tanpaun Slogd Waa ado) cob eo 4 yman, Arthur J........393 
Totusek, Vincent ........ 402 Webb John M aE VY 
Tower, William H......-379 Weeks, ohn Wiscsosete s pie Y Callin W.. 
Townsend, A. F.......... 369 Welch, M Cc pera se Yoder Ch res es eee 
Cea a et a ee See oo BSscae ok 359 a ‘a harles\W..castece 397 
Titles eae eo ae ee eae ee 369 orks But Liasenieesoe < 7+++359 
Tuttle, John E........... 385 Ww. y» D Ru vie ees 302 You Beas 
Tatchell: Vosephi kL... 2 entworth, Russell A....393 Young, Ernest W 
Tyler, B S Biss) dake bene 356 es See Young, Jea= ean 
eS ee we aoe Whildet, oe oy yout, 4 attie Ts. cdes 
oward P..... 405 C. E. South Cong. 
U White, ‘Ada E.. peeaaes Ch., Springfield, Mass... 380 
Ullrick, Delbert S........ 369 White, Frederick...2.... 369 
Updegraff, Harlan........374 White, Grace D.... .... 387 Z 
Vv ae Wil 6. Micades 293 Zenon aie Ores 7) 
tees Wallis:G.t5, 01. ear 5 erbe,'As Svcpssiden sees 
VanArsdall, George B....369 Whiton, James M.. eee Zimmerman, Adam..... a 


Vance, Joseph A......... 369 Whitteker, W. F......... 393 Zimmerman, Jeremiah, . «+393 


GENERAL INDEX 


A 


Adolescence, 47 

Adolescence, Adaptation of Sunday- 
School Instruction to, 194 

American Institute of Sacred Litera- 
ture, Bible-Study Courses of the, 
116 

American Institute of Sacred Litera- 
ture, Relation of the, to the Religi- 
ous Education Association, 269 

Amusements in Relation to Reli- 
gious and Moral Education, 161 

Angell, James B., 5, 301, 317, 319, 
340 
Address: The Next Step Forward 
in Religious Education, 5 


B 


Ballantine, William G., 148, 302, 
321, 323, 330, 340 
Address: Religious Education 
Through Christian Associations 
and Young People’s Societies, 148 

Bashford, J. W., 31, 302, 309, 318, 
321, 342 
Address: The Next Step Forward 
in Religious Education, 31 

Bates, S. S., 323 

Beaton, David, 169, 309, 323 
‘Discussion: The Promotion of 
Religious and Moral Education, 
169 

Bible as a Means of Religious In- 
struction, The, 55 

Bible as a Record of Race History 
and Human Development, 54, 89 

Bible a Source of Knowledge Con- 
cerning God, Duty, and Destiny, 
85 

Bible, Authority of the, 83, 86 

Bible, Causes of the Modern Con- 
ception of the, 88 

Bible, Effects of Historical Criticism 
Upon, 91 

Bible, False Conception of the, 90 

Bible, Historical Study of the, 80 

Bible, Historical Study of the, in the 
Sunday School, 205 

Bible Instruction, Form and Sub- 
stance in, 99 


Bible, Interpretation of the, 97 

Bible in the Public Schools, 168 

Bible in the Public Schools, the 
Facts Concerning, 131 

Bible in the Public Schools, Use of 
the, 40 

Bible, Jesus’ Interpretation of the, 84 

Bible, Literary Study of the, 135 

Bible, Modern Apologetic for the, 98 

Bible, Purposes of Study of the, 76 - 

Bible, Relative Value of Different 
Portions of the, 96 

Bible, Religious Usefulness of, 82 

Bible, Removal of Difficulties Con- 
cerning, 96 

Bibie, Retirement of, from the Public 
Schools, 127 

Bible, Right Use of the, 152 

Bible, Rise and Growth of, 95 

Bible Study and Teaching in the 
Home, 115 

Bible Study as Applied to the Child, 


55 

Bible-Study Courses of the Ameri- 
can Institute of Sacred Literature, 
116 

Bible-Study Department of the Y. 
M. C. A., 149 

Bible Study, the Better Method of, 
28 

Bible Study, the Necessary Supple- 
ments to, 15 

Bible Teaching, the Chief Thing in, 
260 

Bible, Ten Chief Results of the His- 
torical Study of the, 93 

Bible, The Natural Text-book of 
Religion, 82 

Bible, The Practical Usefulness of, 
85 

Bible the Standard for Religious 
Education, 87 

Biblical Criticism, Essential Rever- 
ence of, 81 

Biblical History in Relation to other 
History, 94 

Bitting, William C., 23, 304, 318, 

319, 321, 330, 333, 340 
Address: The Next Step Forward 
in Religious Education, 23 


415 


416 RELIGIOUS EDUCATION ASSOCIATION 


Blackall, C. R., 175, 265, 301, 322, 
324, 326 
Address: Sunday-School Organi- 
zation for the Purpose of Reli- 
gious Instruction, 175 
Informal Discussion: The Scope 
and Purpose of the New Organi- 
zation, 265 

Blakeslee, Erastus, 267, 305, 3009, 
322, 329 
Prayer, 267 

Boynton, Nehemiah, 156, 301, 322, 
323, 330, 341, 346 
Address: Religious Education 
through Christian Associations 
and Young People’s Societies, 156 

Burr, Everett D., 302, 319, 321 

Butler, Nicholas Murray, 230, 301, 
330, 340 


C 


Campbell, S. M., 308, 331 

Carr, John W., 138, 310, 323, 330, 
340, 348 
Adecress: Religious and Moral 
Education Through the Public 
School, 138 

Catechetical Instruction of Children, 
The, 62 

Chamberlain, W. B., Director of 
Music at the Convention, 317, 332 

Child, Kind of Education Suitable 
to the, 60 

Child, in Modern Education, The, 45 

Child, Mental and Spiritual Capaci- 
ties of the, 60 

Child, Religious Nature of the, 45 

Child, Social Needs of the, 76 

Children, Religious Expression of, 77 

Children, Spiritual Development of, 


54 

Children, Theological Instruction of, 
77, 103, 117 

Children, Training in Service, 76 

Childhood, Religious Experiences 
of, 62 

Child-Study, Importance of, 65 

Child-Study Necessary for the Sun- 
day-School Teacher, 215 

Christian Doing, The One Great 
Necessity, 75 

Christianity not a Religion of a 
Book, 83 

Christianity a Religion with a Book, 
85 

Church, Duty of, Toward Religious 
Education and Sunday-School 
Instruction, 208 


Church Responsible for Religious 
Instruction, 210 

Churches, Relation of the Religious 
Education Association to the, 
272 

Clark, Francis E., 7, 318 
Address: The Next Step Forward 
in Religious Education, 7 

Coe, George A., 44, 306, 310, 320, 
322, 331, 341, 344 
Address: Religious Education as 
a Part of General Education, 44 

Colleges, Religious Education in, 37 

Committees of the Convention, 304, 
321 

Constitution of the Religious Educa- 
tion Association, 334 : 

Contributors to the Convention, 309 

Convention, Arrangements Com- 
mittee of the, 306 

Convention, Attendance at the, 326 

Convention Committee on Enrol- 
ment, 322 
Report of the, 326 

Convention Committee on Nomina- 
ations, 321 
Report of the, 330 

Convention Committee on Perma- 
nent Organization, 321 
Report of the, 327 

Convention Committee on Resolu- 
tions, 322 
Report of the, 332 

Convention, Committees which Pre- 
pared for the, 299 

Convention, Contributors to the, 309 

Convention, First Steps Taken 
Toward the, 297 

Convention, Minutes of the, 317 

Convention, Entertainment Com- 
mittee of the, 307 

Convention, Finance Committee of 
the, 303 

Convention, General Committee of 
the, 301 

Convention, Invitation Committee of 
the, 302 

Convention, Programme Committee 
of the, 301 

Convention, Publicity Committee of 
the, 304 

Convention, Rules for Speakers in 
the, 320 

Convention, The Call for the, 317 

Convention, Transportation Com- 
mittee of the, 307 

Conversions in Childhood and 
Youth, 14 


— ee 


GENERAL INDEX 


Council of Seventy, Its Organization, 
Purpose, Platform, Officers, and 
Members, 297 

Council of Seventy, Relation of, to 
the Religious Education Associa- 
tion, 269 

Council of Seventy, Resolution of 


the, 322 

Crandall, Lathan A., 308, 310, 318, 
321, 331, 344. 

Criticism, Biblical, The Essential 


Reverence of, 81 

Curriculum, A Graded Sunday- 
School, 191 

Curriculum, How to Approach a 
Graded Sunday-School, 189 

Curriculum, Importance of a Graded 
Sunday-School, 220 

Curriculum of Religious Instruction, 
The, 55 

Curriculum of Study in the Sunday 
School, 186 

Curriculum, Suggestions for a 
Graded Sunday-School, 194 


D 
Day, Thomas F., 298, 305, 310, 330, 
340 
DeForest, Heman P., 3, 306, 317, 
322, 331, 344 
Prayer, 3 


Dewey, John, 60, 311 
Address: Religious Education as 
Conditioned by Modern Psychol- 
ogy and Pedagogy, 60 

Dewhurst, Frederic E., 293, 306, 333 
Prayer, 293 

Dickerson, J. Spencer, 305, 322, 331, 


344 
Doubt, Conditions which Lead to, 63 
Doubt in Young People, Treatment 
of, 57 
Dunning, Albert E., 255, 304, 321, 
326, 346 
Discussion: The Scope and Pur- 
pose of the New Organization, 255 


KR 


Kckels, James Herron, 330, 341 
Educational Pathology, 137 
Educational Scheme, Recognition of 
the Child as a Determining Factor 
in the, 45 
Education, Defects of Secular, 170 
Education, Modern Philosophy of, 45 
Education, The End of Moral, 69 
Education, The Function of, 56 


417 


Education, The Religious Element 
in, 222 

Expression Necessary to Religious 
Education, 74 


F 


Falk, Louis, 317, 332 

Family, Social Importance of the, 
119 

Family Worship, 108 

Farrar, Emeline P., 318 

Ferguson, William D., Mrs., 325 

Forbush, William B., 107, 302, 323, 
350 
Prayer, 107 

Freeman, H. V., 299, 301, 307 


G 


Gilbert, Simeon, 221, 306, 311, 322, 
325 
Discussion: Religious Education 
Through the Sunday School, 221 

Gillespie, Joseph, 325 

Goodspeed, George S., 298, 331 

Gradation in the Sunday School, 21, 
179, 183 

Gunsaulus, Frank W., 269, 304, 312, 
329, 331, 344 
Address: The Relation of the New 
Organization to Existing Organi- 
zations, 269 


H 


Hale, Edward Everett, 329, 346 

Halsey, Rufus H., 116, 312, 323 
Discussion: The Promotion of 
Religious and Moral Education, 
166 

Harper, William Rainey, 230, 297, 
299, 301, 312, 326, 341, 344 
Address: The Scope and Purpose 
of the New Organization, 230 

Harrower, Pascal, 207, 301, 319, 321, 
324, 330, 341 
Address: The Teaching Staff of 
the Sunday School, 207 

Hazard, M. C., 258, 303, 312, 310, 
326, 333 
Informal Discussion: The Scope 
and Purpose of the New Organiza- 
tion, 258 

Hervey, Walter L., 16, 318, 331, 344 
Address: The Next Step Forward 
in Religious Education, 16 

Hiatt, Caspar W., 247, 307, 326 
Discussion: The Scope and Pur- 
pose of the New Organization, 247 

Hill, E. Munson, 322, 325, 343 


418 


Hinds, J. I. D., 303, 321, 324, 330, 


341 
Historical Study of the Bible, 80, 92, 


94 

Hodge, Richard M., 289, 304, 312, 
321, 329, 349 
Discussion: The Relation of the 
New Organization to Existing 
Organizations, 289 

Home and Sunday School, The Re- 
lation of, 110 

Home, Bible-Study and Teaching in 
the, 115 

Home, Family Worship in the, 108 

Home, Hymns and Prayers in, 117 

Home, Modern Features of the, 109 

Home, Necessity for Improving the, 
122 

Home, Place of the, in Social Life, 
119 

Home, Practical Piety in the, 118 

Home, Religious and Moral Instruc- 
tion in the, 111 

Home, Religious Influence of the, 121 

Horr, George E., 164, 319, 321, 323, 
330, 340 
Discussion: The Promotion of 
Religious and Moral Education, 
164 

Horton, Edward A., 244, 321, 326 
Discussion: The Scope and Pur- 
pose of the New Organization, 244 


I 


Inspiration of the Bible, The, 80 

International Sunday-School Asso- 
ciation and the Uniform System 
of Lessons, 203 

International Sunday-School Asso- 
ciation, Relation of the Religious 
Education Association to the, 270, 
277, 288 

J 


Jones, Lester B., 319 
K 


Keigwin, A. Edwin, 173, 324 
Prayer, 173 

Kirg, Henry Churchill, 66, 298, 301, 
320, 321, 327, 331, 344 
Address: Religious Education as 
Conditioned by Modern Psychol- 
ogy and Pedagogy, 66 

Kirkland, J. H., 241, 304, 313, 319, 
321, 326, 331, 344 
Discussion: The Scope and Pur- 
pose of the New Organization, 241 

Knorr, Charles, 329 


RELIGIOUS EDUCATION ASSOCIATION 


L 


Lesson-Helps and Text-Books for 
the Sunday School, 200 

Libraries for Sunday-School Teach- 
ers and Pupils, 36 

Life in its Larger Meaning, 159 

Little, Charles J., 279, 298, 329 
Discussion: The Relation of the 
the New Organization to Existing 
Organizations, 279 

Loba, J. F., 119, 313, 323 
Address: Religious and Moral 
Education through the Home, 119 


M 


McCarrell, A. F., 319 

Mackenzie, William Douglas, 102, 
302, 313, 321, 331, 344 
Discussion: The Modern Concep- 
tion of Religious Education, 102 

Man’s Nature, Essential Unity of, 
68, I00 

Mathews, Shailer, 186, 298, 299, 301, 
397, 322, 330, 345 
Address: The Curriculum of Study 
in the Sunday School, 186 

McDowell, William F., 286, 302, 329, 
330, 341 
Discussion: The Relation of the 
New Organization to Existing Or- 
ganizations, 286 

McMillen, W. F., 299, 301, 306, 313, 
322 

Meeser, Spenser B., 227, 322, 325, 
350 
Prayer, 227 

Members of the Religious Educa- 
tion Association, 355 

Merrill, George R., 277, 303, 313, 
319, 329, 351 
Discussion: The Relation of the 
New Organization to Existing 
Organizations, 277 

Merrill, William P., 103, 308, 313, 
321, 331, 344 
Discussion: The Modern Concep- 
tion of Religious Education, 103 

Messer, L. Wilbur, 284, 303, 313, 
329, 331, 344 
Discussion: The Relation of the 
New Organization to Existing Or- 
ganizations, 284 

Miller, Rufus W., 217, 321, 325 
Discussion: Religious Education 
Through the Sunday School, 217 

Minister: His Responsibility for Re- 
ligious Education, 19 


GENERAL INDEX 


Minister, Relation of, to the Sunday 
School, 183, 213 

Ministry, Teaching Function of the, 
211, 218 

Minutes of the Convention, 317 

Moral and Religious Instruction in 
the Public Schools, Six Ways of 
Giving, 142 

Moral Instruction in the Public 
Schools, 129, 142, 166, 172 

Moral Instruction, Necessity for, in 
Public Schools, 164 

Morality and Religion; Can They be 
Separated? 124 

Morehouse, Frederick C., 259, 326 
Informal Discussion: The Scope 
and Purpose of the New Organi- 
zation, 259 

Moxom, Philip Stafford, 101, 262, 
303, 321, 326, 328 
Discussion: The Modern Concep- 
tion of Religious Education, Io1 
Informal Discussion: The Scope 
and Purpose of the New Organi- 
zation, 262 

Music, Importance of Sacred, in 
Public Schools, 135 

Mutch, William J., 219, 305, 325 
Discussion: Religious Education 
Through the Sunday School, 219 


N 


Norton, A. Wellington, 263, 326 
Informal Discussion: The Scope 
and Purpose of the New Organi- 
zation, 263 


O 


Officers of the Religious Education 
Association, 340 


Pp 


Parental Responsibility for the Re- 
ligious Welfare of Children, 34 
Patton, Cornelius H., 305, 321, 328 

Pearson, Charles W., 261, 326 
Informal Discussion: The Scope 
and Purpose of the New Organi- 
zation, 261 

Pease, George W., 250, 302, 326, 349 
Discussion: The Scope and Pur- 
pose of the New Organization, 250 

Pedagogy of Religious Education, 
The, 60 

Pellett, Clarence, Mrs., 323 

Person, Value and Sacredness of 
the, 78 


419 


Personal Association, Religious Im- 
portance of, 72 

Personal Influence in the Sunday 
School, 105 

Personality, Modern Religious Em- 
phasis upon, 104 

Piety in the Home, 118 

Pratt, Waldo S., 322, 329, 354 
Prayer, 329 

Prayers and Hymns in the Home, 
117 

Psychological Conception of Play, 
162 

Psychological Principles for Reli- 
gious Education, 67 

Psychology in its Relation to Reli- 
gion, 60 

Psychology, Its Message to Reli- 
gion, 78 

Psychology, Two Great Inferences 
from, 68 

Public Schools, Difficulties of Reli- 
gious Instruction in, 139, 164, 166 

Public Schools, Importance of Sacred 
Songs in the, 135 

Public Schools, Moral Instruction in, 
124, 129, 142, 164, 166, 172 

Public Schools, Necessity of Sys- 
tematic Moral Instruction in, 169 

Public Schools, Religious Education 
in, 16, 124, 140 

Public Schools, Religious Exercises 
in, 131 

Public Schools, Retirement of Re- 
ligious Instruction from, 124 

Public Schools, Six Ways of Giving 
Moral and Religious Instruction 
in, 143 

Public-Schoel Teachers Should be 
Trained to give Moral Instruc- 
tion, 130 

Public Schools 
Brotherhood, 71 

Public-School Teachers, Religious 
and Moral Instruction by, 38 

Public Schools, What~ Religious 
Truths can be Taught in the, 140 


R 


Religion an Essential Eiement in 
Education, 46, 124 

Religion and Morality, Can They be 
Separated ? 124 

Religion, Dangers which Threaten, 
102 

Religion, Highest Development of, 
in the Bible, 82 

Religion, Historical Growth of, 89 


Teach a Real 


420 


Religion, Social Functions of, 70 

Religion, The Bible the Natural 
Text-Book of, 82 

Religion, The Growth and Concep- 
tion of, 53 

Religion, The Philosophy of, 47 

Religion, The Reality of, ror 

Religion, What Truths of, Can be 
Taught in the Public Schools, 
140 

Religious and Moral Consciousness 
Reached in Association with Oth- 
ers, 72 

Religious and Moral Education in 
the Public Schools, 38 

Religious and Moral Education, The 
Aim of, 78 

Religious and Moral Education, The 
Next Step Forward in, 30 

Religious and Moral Education 
Through the Home, How to Pro- 
mote, 112 

Religious and Moral Education 
Through the Public Schools, 170 

Religious and Moral Instruction in 
the Public Schools of Europe, 134 

Religious and Moral Instruction in 
the Public Schools, Six Ways of 
Giving, 142 

Religious and Secular Training, 
Difference Between Methods Used 
in, 27 

Religious Doubt, Conditions Which 
Lead to, 63 

Religious Education Advocated by 
Modern Pedagogy, 126 

Religious Education as a Social 
Force, 10 

Religious Education Association, 
Constitution of the, 334 
Inception of the, 297 
Members of the, 355 
Offcers of the, 340 
Relation of, to Existing Organi- 
zations for Moral and Religious 
Education, 269, 279, 284, 286, 289 
Relation of, to the International 
Sunday School Association, 270, 
277, 288 
Relation of, to the Young Men’s 
Christian Association, 284 
Relation of, to the Young People’s 
Societies, 272 
Scope and Purpose of the, 230, 
241, 244, 247, 250, 255, 259, 261, 
262, 263, 265 
What the Character of the Organi- 
zation Must be, 29 


RELIGIOUS EDUCATION ASSOCIATION 


Religious Education, Duty of the 
Church toward, 208 

Religious Education, Expressive 
Activity in, 74 

Religious Education, Four Steps in, 
35 

Religious Education in Colleges, 37 

Religious Education in the Public 
Schools, 16 

Religious Education, Is the Minister 
Responsible for, 19 

Religious Education is the Whole, 
General Education the Part, 49 

Religious Education, Modern Em- 
phasis on Personality in, 104 

Religious Education, Narrow Basis 
of Some Types of, 152 

Religious Education, Never Mere 
Knowledge or Learning, 68 

Religious Education of the Child, 
The, 45 

Religious Education, Personal Asso- 
ciation in, 70 

Religious Education, Practical Train- 
ing in, 8 

Religious Education, Six Reasons 
for a Forward Step in, 24 

Religious Education, Spirituality as 
a Feature of, 158 

Religious Education, The Aim of, 
81, 102 

Religious Education, The Chief 
Means of, 69 

Religious Education, The Funda- 
mental Principle of, Io 

Religious Education, The Growth of, 
in America, 32 

Religious Education, The Larger 
Conception of Life in, 159 

Religious Education, The Right 
Idea of Salvation for, 157 

Religious Education, The Spirit of, 
78- 

Religious Education, Three Essen- 
tial Branches of, 151 

Religious Education Through the 
Young People’s Societies, 9 

Religious Element in the National 
Education, The, 222 

Religious Exercises in the Public 
Schools, 131 

Religious Instruction in the Public 
Schools, 139, 140, 164, 166 

Religious Instruction, Sunday-School 
Organization for the Purpose of, 
175 

Religious Knowledge and Experi- 
ence, Gradual Development of, 61 


GENERAL INDEX 


Religious Thought and Doctrine, A 
Period of Transition in, 6 

Religious Training, Existing Meth- 
ods of, 51 

Religious Training of Children, The 
Responsibility of Parents for the, 


33 

Religious Work, The Best Prepara- 
tion for, 59 

Rhees, Rush, 80, 298, 303, 320, 321, 
330, 352 
Address: Religious Education as 
Affected by the Historical Study 
of the Bible, 80 

Robinson, George L., 298, 299, 301, 
303, 314, 319, 321, 331, 344 


S 


Salvation, The True Conception of, 
157 

Sanders, Frank K., 200, 297, 301, 
314, 317, 319, 321, 322, 324, 330, 
332, 340 
Address: Lesson-Helps and Text- 
Books for the Sunday School, 200 

Scriptures, Misinterpretation of the, 
26 

Service for Others, Religious Value 
of, 75 

Sigmund, William S., 324 

Sisson, Edward O., 265, 306, 315 
Informal Discussion: The Scope 
and Purpose of the New Organiza- 
tion, 265 

Smith, Fred B., 42, 319, 321 
Prayer, 42 

Snedeker, Charles H., 317, 331, 342 

Social Influence of the Home, 119 

Society as an Organism, 58 

Spirituality, The Larger Idea of, 158 

Starbuck, Edwin D., 52, 320, 322, 
329; 349 
Address: Religious Education as 
a Part of General Education, 52 

Stearns, Wallace N., 307, 315, 341 

Stewart, George B., 108, 302, 322, 
323, 332, 346 
Address: Religious and Moral 
Education Through the Home, 
108 

Stuart, Charles M., 308, 315, 322, 
326, 347 

Sunday, Change of Attitude toward, 
109 

Sunday School, Absence of Men 
from the, 208 

Sunday School, A Saturday Session 
of the, 218 


421 


Sunday School as an Agency for 
Promoting Home Instruction, 
II4 

Sunday School, Better Equipment 
Needed in the, 177 

Sunday School, Chief Aim of the, 54 

Sunday School, Duty of the Church 
to the, 208 

Sunday School, Elective Courses of 
Instruction in the, 192 

Sunday School, Gradation of Pupils 
in the, 179 

Sunday School, Historical Study of 
the Bible in the, 205 

Sunday School, Improvement in the, 


35 

Sunday School, Insufficient Accom- 
modations for the, 176 

Sunday School, Lack of Discipline 
in the, 179 

Sunday School, Method of Grada- 
tion in the, 183 

Sunday School, More Time Needed 
for the, 218 

Sunday School, Necessity of Grada- 
tion in the, 21 

Sunday School, Paid Instruction in 
the, 209 

Sunday School, Personal Influence 
in the, 105 

Sunday School, Predominance of 
Women Teachers in the, 208 

Sunday School, Prescribed Courses 
of Instruction in the, 192 

Sunday School, Provisions for Better 
Teaching in the, 177 

Sunday School, Relation of the 
Minister to the, 183 

Sunday School, The Teacher the 
Crucial Factor in the, 251 

Sunday School, Teaching Staff of 
the, 207 

Sunday School, Uniform Lessons in 
the, 187 

Sunday School, Unused Forces in 
the, 208 

Sunday School, Usefulness of Hymns 
and Songs in the, 225 

Sunday School, Usefulness of Pub- 
lic School Teachers in the, 214 

Sunday School, Voluntary Character 
of Instruction in the, 207 

Sunday-School Architecture, Neces- 
sary Improvements in, 180 

Sunday-School Curriculum, The, 55, 
186, 198 

Sunday-School Curriculum, A Grad- 
ed, 191, 194, 220 


422 


Sunday-School Curriculum, A Semi- 
graded Type of, 189 

Sunday-School Curriculum, Three 
Forms of the, 187 

Sunday-School Instruction, Benefits 
to, from a Comparison with Secu- 
lar Instruction, 214 

Sunday-School Instruction, Defects 
of Volunteer, 208 

Sunday-School Instruction, Need of 
Light and Power in, 224 

Sunday-School Instruction, Present 
Great Progress in, 205 

Sunday-School Instruction, Relative 
Importance of Lesson-Helps and 
Text-Books in, 200 

Sunday-School Instruction, The Sup- 
plemental Lesson in, 217 

Sunday-School Lesson-Helps and 
Text-Books, 200, 202 

Sunday-School Lesson-Helps, Bad 
Effects of Poor, 219 

Sunday-School Lesson-Helps, Re- 
lation of the International Sunday 
School Association to, 201 

Sunday-School Organization as a 
Means and not an End, 175 

Sunday-School Organization for the 
Purpose of Religious Instruction, 
175 

Sunday-School Organization, Right 
Grouping of Forces in, 180 

Sunday-School Organization, Seven 
Radical Defects of, 176 

Sunday-School Teacher, Assistance 
for the, 253 

Sunday-School Teacher, His De- 
pendence Upon Lesson-Helps 

Sunday-School Teacher, Improve- 
ment of the, 17 

Sunday-School Teachers, Qualifica- 
tions of the, 214 

Sunday-School Teacher, Training of 
the, 106 

Sunday-School Teachers, Church 
Should Furnish Training for, 213 

Sunday-School Teachers, Need of 
Better Lesson-Helps for, 220 

Sunday-School Teachers, Source of 
Supply of, 207 

Sunday-School Teachers, Their De- 
pendence Upon Lesson-Helps, 219 

Sunday-School Teachers, Working 
Libraries for, 36 

Sunday -School Text-Books, The 
Best Form of Lesson-Helps, 221 

Sunday School and Home, The Re- 
lation of, T10 


RELIGIOUS EDUCATION ASSOCIATION 


Supplemental Lessons in the Sun- 
day School, 217 


T 


Taylor, Graham, 331, 351 

Teachers, Qualifications of Sunday- 
School, 214 

Teaching Staff of the Sunday School, 
The, 207 

Terry, Milton S., 315, 321, 325 
Prayer, 228 

Text-Books and Lesson-Helps in 
the Sunday School, 200 

Text-Books for the Sunday School, 
Usefulness of, 221 

Theology, Children’s Capacity for, 
62, 77 

Theological Instruction of Children, 
117 

Theological Seminaries and the 
Ministry of Teaching, 211 

Thurber, Charles H., 124, 321, 323, 
348 
Address: Religious and Moral 
Education Through the Public 
Schools, 124 


U, V, W 


Uniform Sunday-School Lessons and 
the International Sunday School 
Association, 203 

Votaw, Clyde W., 297, 299, 301, 302, 
316, 317, 322, 331 

Willett, Herbert L., 88, 297, 299, 
301, 304, 316, 321, 344 
Address: Religious Education as 
Affected by the Historical Study 
of the Bible, 88 


¥. 


Young, Jesse B., 325, 352 

Young Men’s Christian Association, 
Bible Study in the, 149 

Young Men’s Christian Association, 
Relation of the Religious Educa- 
tion Association to the, 284 

Young Men’s Christian Association, 
Religious Education Through the, 
148 

Young People, Right Idea of Amuse- 
ments for, 161 

Young People, Special Problems of, 
158 

Young People’s Societies, ‘Relation 
of the Religious Education Asso- 
ciation to the, 272 

Young People’s Societies, Religious 
Education Through the, 9, 148 


Tn 


